LIFE 
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BOSTON 


LIFE 
MORE  ABUNDANT 


SCRIPTURAL   TRUTH   IN   MODERN 
APPLICATION 


BY 


HENRY  WOOD 


AUTHOR  OF  "  IDEAL  SUGGESTION,"  "  STUDIES  IN  THE  THOUGHT  WORLD,' 

"  THB  SYMPHONY  OF  LIFE,"  "  THE  NEW  THOUGHT 

SIMPLIFIED,"  ETC. 


"  The  faith  of  immortality  depends  on  a  sense  of 
It  begotten,  not  on  an  argument  for  it  concluded." 

Horace  Bushnell. 


Of  THE 

i   UNIVERSITY 
or 


BOSTON 
LOTHROP,   LEE  AND    SHEPARD   CO. 


PUBLISHED,  AUGUST,  1905 
COPYRIGHT,  1905,  BY  HENRY  WOOD 


ALL   RIGHTS  RESERVED 


LIFE    MORE    ABUNDANT 


PREFACE 


AMONG  the  important  progressive  movements  of 
the  present  time,  perhaps  there  is  none  more  far- 
reaching  in  its  relations  than  the  emancipation  of 
the  Bible  from  literalism  and  formalism.  This 
great  work  is  many-sided,  and  it  invites  the  aid  of 
every  one  who  can  make  any  contribution  to  its 
moving  forces.  The  aim  of  the  writer  is  spiritually 
constructive.  He  would  undermine  no  one's  faith 
in  the  Bible,  but  rather  brighten  and  deepen  it,  and 
aid  in  its  establishment  upon  a  surer  basis.  We 
are  living  in  a  period  of  transition  and  unrest.  To 
conserve  a  true  faith  in  the  midst  of  the  present 
uncertainty  should  be  both  the  duty  and  pleasure 
of  every  friend  of  vital  Christianity. 

At  a  time  when  professional  and  technical  scholar- 
ship is  so  widely  engaged  in  Biblical  interpretation 
and  criticism,  it  would  appear  that  there  is  little 
room  for  anything  additional.  The  clerical  profes- 
sion, to  its  honor,  is  taking  up  anew  the  study  and 
solution  of  the  inner  significance  of  the  Scriptures, 
and  the  general  search  for  truth  for  its  own  intrin- 

3 

189? 


4  PREFACE 

sic  value  was  never  before  so  keen  and  thorough. 
And  yet,  it  hardly  can  be  questioned  that  many  of 
the  broadest  and  best  of  the  higher  critics  are  not 
entirely  free  from  the  bias,  conscious  or  unconscious, 
of  denominational  training  and  association.  Again, 
owing  to  the  technical  and  voluminous  character  of 
their  researches,  their  work  is  more  especially  fitted 
to  the  capacity  of  scholars  than  to  the  popular 
mind.  It  involves  a  thorough  specialization,  for 
which,  even  the  clerical  profession,  in  general  is  not 
well  equipped.  But  the  product  of  these  eminent 
.scholars  may  be  taken  at  a  reasonable  valuation 
and  used  as  common  capital,  and  any  one  is  at 
liberty  to  make  it  the  basis  for  more  general  and 
popular  deduction  and  implication. 

But  aside  from  very  valuable  historical  and  liter- 
ary criticism,  the  relations  of  the  Bible  to  science, 
philosophy,  psychology,  and  modern  thought  in 
many  directions,  are  intimate  and  of  deep  signifi- 
cance. The  passing  of  literalism  is  causing  alarm 
among  a  large  class  of  people,  who  feel  that  their 
belief,  supposedly  settled,  is  being  undermined. 
Their  Bible  seems  to  be  losing  its  authority  and 
sanctity.  A  great  transition  is  upon  us,  and  noth- 
ing can  hold  it  back.  The  vital  problem  which  de- 
mands solution  is :  How  shall  popular  faith  in  the 


PREFACE  5 

Bible  be  spiritualized  and  made  more  intelligent, 
rather  than  weakened  or  destroyed  ?  Transition 
periods  are  always  full  of  unrest  and  misunder- 
standing. The  incidental  iconoclasm  which  is 
involved,  to  the  average  observer  seems  like  an 
unhallowed  attack  upon  precious  sanctities.  Why 
harrow  up  the  peaceful  and  complacent  surface  of 
religious  life  and  disturb  devout  confidence  which 
long  ago  was  settled  and  finished  ?  Only  because 
the  soul  is  constituted  for  progression  and  the 
inner  nature  cannot  be  stilled  by  any  surface  appli- 
cation, however  historic  or  approved.  The  con- 
servation of  a  living  faith  must  find  its  essential 
supports  in  the  diviner  depths  of  the  soul  nature. 

This  work  from  an  independent  standpoint  has 
for  its  purpose  the  preservation  of  all  that  is  intrin- 
sic in  the  Written  Word.  It  is  addressed  to  the 
intelligent  lay  mind,  which  has  neither  the  time  nor 
training  for  dealing  with  the  intricacies  of  technical 
criticism  and  spiritual  symbolism.  "The  letter 
killeth  but  the  spirit  giveth  life."  The  literalism 
and  inerrancy  which  have  been  put  upon  the  Bible, 
under  a  mistaken  obligation  of  loyalty,  are  burden- 
some, and  largely  obliterate  its  harmony,  beauty, 
and  unity.  Thus,  the  basis  has  been  formed  for 
numerous  divisions  and  rival  sects,  for  under  de- 


6  PREFACE 

tached  textual  interpretation  each  finds  its  own  en- 
dorsement. The  intellectual  form  or  shell  has  been 
grasped  instead  of  the  inner  verity.  The  Church 
has  been  split  into  fragments  and  dogmatized  upon 
non-essentials.  Under  the  confusion  of  varying  poli- 
ties, and  the  complexity  of  ecclesiastical  machinery, 
the  essence  and  vitality  has  exhaled  and  escaped. 
The  truth  of  the  Bible,  which  was  originally  ex- 
pressed in  warm  Oriental  symbolism,  is  marred,  or 
hidden,  by  its  rendering  into  rigid,  cold,  and  prosaic 
English.  Here  is  the  real  cause  for  most  of  the  pre- 
vailing scepticism  and  agnosticism.  The  sceptic  is 
as  much  of  a  literalist  as  the  extreme  orthodox,  and 
his  unbelief  is  the  logical  outcome.  The  believer 
in  absolute  inerrancy,  not  only  misses  the  intrinsic 
treasure  of  the  Bible  himself,  but  he  furnishes  the 
weapons  for  an  attack  by  its  opponents. 

If  the  general,  even  though  simple  survey  of  this 
great  subject  which  is  attempted  in  this  volume  be 
of  any  popular  use  in  the  rescue  of  Scripture  from 
mechanical  hardness  which  largely  hides  its  deeper 
harmonizing  and  transforming  power,  in  freeing  it 
from  the  barnacles  which  have  glued  themselves  to 
it,  in  emancipating  it  from  the  unlovely  dogmatisms 
with  which  it  has  been  identified,  in  making  it  more 
natural  and  attractive,  instead  of  abnormal  and  far 


PREFACE  / 

away,  in  interpreting  it  as  a  variety  in  unity,  in- 
stead of  a  collection  of  discordant  texts  and  say- 
ings, in  showing  inspiration  in  each  part  to  the 
degree  that  it  inspires,  in  recognizing  that  its  divin- 
ity comes  through  man  instead  of  being  a  projec- 
tion toward  him  from  without,  in  discovering  the 
immanence,  oneness,  and  love  of  God,  as  well  as  his 
formal  legality  and  anthropomorphic  kingship  —  if, 
in  any  measure,  these  principles  be  made  more  pop- 
ularly apparent  by  the  perusal  of  this  volume  as 
one  of  many  auxiliary  influences,  the  author  will 
feel  that  his  effort  has  not  been  in  vain. 


CONTENTS 


CHAPTER 

I.  A  Condensed  Survey n 

II.  Eden  and  the  Fall 27 

III.  The  Bible  and  Nature 47 

IV.  The  Bible  and  Idealism 63 

V.  Biblical  Poetry  and  Fiction 82 

VI.  The  Miraculous  and  the  Supernatural  ...  95 

VII.  The  Priest  and  the  Prophet 122 

VIII.  The  Higher  Criticism 135 

IX.  Christ  and  Jesus 150 

X.  Sacrifice  and  Atonement 175 

XI.  The  Real  Seat  of  Authority 196 

XII.  Salvation 218 

XIII.  History,  Manuscripts,  and  Translations     .    .  230 

XIV.  Faith  and  the  Unseen 247 

XV.  Life  More  Abundant 272 

XVI.  The  Future  Life 286 

XVII.  The  Glory  of  the  Commonplace 302 

XVIII.  The  Forward  March                      307 


X 

THE 

DIVERSITY 


I 

A   CONDENSED   SURVEY 

THERE  is  a  general  desire  to  know  the  Bible 
better.  In  this  age  of  keen  and  searching  in- 
quiry, everything  is  on  trial.  Principles,  dogmas, 
and  opinions  are  being  tested  in  real  life,  and 
weighed  in  delicate  balances.  Nothing  is  exempt 
from  this  sifting  process,  no,  not  even  the  Bible. 
Sentiment,  tradition,  and  general  belief  are  no 
longer  above  question  or  beyond  fair  criticism. 
The  demand  which  is  present  at  every  inquest  is  : 
What  is  its  merit  ?  This  is  the  criterion  of  truth, 
and  determines  value.  No  friend  of  the  Bible 
need  object  to  the  application  of  this  universal 
test  to  the  Book.  Rather  he  should  seek  it. 
Outward  authority,  sanctity,  sentiment,  and  pres- 
tige have  changeable  values,  but  merit  endures. 
It  would  seem  therefore,  that  no  apology  is  neces- 
sary for  a  consideration  of  the  Bible,  on  its  merits. 
Nothing  less  can  form  the  real  basis  for  a  hearty 
love  and  warm  appreciation  of  the  Written  Word. 

In  the  simplest  terms,  the  Bible  is  a  record  of 
ii 


12  LIFE   MORE   ABUNDANT 

the  spiritual  experiences  and  divine  intimacies  of 
gifted  and  eminent  souls.  While  it  contains 
numerous  abstract  principles,  warnings,  and  com- 
mands, it,  more  definitely,  is  a  guide  to  life, 
through  its  delineation  of  numberless  experiments 
in  actual  living.  Its  authors,  each  freighted  with 
some  varying  influx  of  divine  truth,  are  scattered 
like  beacon  lights  along  the  pathway  of  human 
history.  They  represent  the  Hebrew  race  and 
religion,  and  later,  the  rise  and  spread  of  a  broader 
and  higher  manifestation  of  truth  and  light  in  the 
early  distinctive  Christian  system. 

The  Old  Testament  is  a  selected  and  vital  part 
of  the  early  Hebrew  literature,  including  the 
national  history  of  religion,  government,  ethics, 
and  philosophy.  It  is  the  fittest  survival  of  a 
great  mass  of  the  sacred  writings  of  a  race  in 
many  ways  peculiarly  favored.  But  internally  it 
makes  no  unique  claims  for  itself  as  a  collective 
unit,  for  it  only  became  such  after  a  long  period 
of  demonstrated  quality  and  superior  vitality. 
The  Old  Testament  represents  the  heart  and  soul 
of  the  ancient  national  writings,  or,  more  exactly, 
their  blossoming  in  the  form  of  literature. 
Wherein  is  literature  distinguished  from  writings 
in  general  ?  To  rightly  deserve  the  name,  it 


A  CONDENSED   SURVEY  13 

must  be  more  than  a  recital  of  objective  and 
historical  facts,  more  than  intellectual  informa- 
tion, more  than  the  science,  law,  or  mechanical 
achievement  of  the  period.  It  must  bear  the 
subjective  stamp  of  humanity,  and  convey  the 
subtle  aroma  of  the  human  spirit.  It  must  be 
exuberant  with  its  current  hopes,  aspirations,  and 
ideals,  and  also  recount  its  sufferings  and  sacri- 
fices. It  must  teach  lessons  suffused  with  life 
and  motive,  and  appeal  to  the  imaginative  nature. 
It  must  furnish  a  comparative  mirror  for  the  edu- 
cational use  of  other  times  and  races. 

To  picture  in  musical  verse  or  rhythm  the  pre- 
vailing spirit  and  creative  imagination  of  any  race 
or  period,  is  to  enshrine  it  in  the  most  vivid  set- 
ting. A  liberal  portion  of  the  Old  Testament 
literature  appears  in  poetic  form,  and  is  rich  in 
dramatic  quality.  Lofty  flights  of  spiritual  in- 
sight and  attainment  mark  the  Psalms,  and  are 
rich  in  the  messages  of  the  prophets,  in  the 
soul  pictures  of  the  epic  of  Job,  and  in  many 
other  graphic  sketches  of  human  expression  and 
practical  heroism. 

Even  the  simpler  ancient  narratives  show  a 
purpose  more  than  historic.  They  teach  religious 
and  ethical  lessons  and  inspire  confidence  in  the 


14  LIFE   MORE   ABUNDANT 

divine  purpose  and  dealings.  But  all  these  vary 
with  each  writer,  as  age,  environment,  and  tem- 
perament are  differentiated.  Some  of  the  moral 
and  ethical  transactions  which  seem  to  receive 
approval,  cannot  stand  in  the  fuller  light  of  the 
New  Testament  and  modern  standards.  The 
cruel  destruction  of  alien  peoples,  the  occasional 
revelation  of  a  revengeful  spirit,  and  the  maledic- 
tions of  the  imprecatory  Psalms  must  receive 
emphatic  disapproval.  The  evolutionary  progress 
between  the  earlier  and  later  Scripture  is  thus  made 
plain,  and  the  mischievous  dogma  that  the  Bible 
was  written,  word  by  word,  by  divine  dictation 
becomes  logically  untenable.  Both  the  goodness 
and  the  unchangeableness  of  God  would  receive 
a  challenge  from  such  an  idolatry  of  the  letter. 
The  errancy  and  fallibility  of  the  human  element 
in  the  Bible  is  thereby  made  certain.  That  the 
Old  Testament  worthies  were  men  not  exempt 
from  the  passions  and  mistakes  of  other  men,  is 
abundantly  shown,  and  their  history  is  full  of  les- 
sons for  suggestion  and  improvement. 

The  Old  Testament  is  a  treatise  in  moral  phil- 
osophy, illustrated  by  pictures  of  character  and 
circumstance.  The  steady,  unfolding,  spiritual 
sense  of  a  favored  people,  their  experiments,  mis- 


A  CONDENSED   SURVEY  1 5 

takes,  and  disciplinary  penalties  constitute  a  pecu- 
liar religious  system,  dramatically  presented  in 
human  action.  Through  the  sacred  literature, 
the  Hebrew  race  for  long  centuries  was  a  living 
and  breathing  solidarity.  It  occupied  the  center 
of  the  stage  of  human  development,  not  only  for 
its  own  time,  but  for  an  educational  incentive  to 
subsequent  ages.  The  moral  supremacy  of  the 
Hebrew  monotheism  stands  out  by  contrast  with 
the  polytheism  of  the  surrounding  ethnic  systems. 
But  the  contemporary  religions  had  their  sacred 
writings,  some  of  them  lofty  in  spirit  and  aim, 
and  well  fitted  to  their  peculiar  times  and  races, 
and  of  great  service  in  the  moral  development  of 
the  world.  The  Vedas,  Puranas,  Zend  Avesta, 
Upanishads,  Koran,  Eddas,  and  many  other  sa- 
cred writings  are  full  of  high  thoughts  and  noble 
utterances.  Many  of  them  are  poetic  in  form, 
idealistic  in  quality,  and  spiritually  elevating  and 
inspirational.  A  careful  and  impartial  study  of 
comparative  religion  plainly  shows  that  many 
Christian  apologists  have  been  unjust  in  their 
estimate  of  other  Scriptures,  and  disparaged  them 
unduly.  Many  leading  ideas  in  Christian  theology, 
like  those  of  the  trinity,  sacrifice,  atonement,  and 
a  corresponding  observance  of  special  times  and 


16  LIFE   MORE  ABUNDANT 

anniversaries,  are  found  elsewhere,  often  with 
such  distinctness  as  to  indicate  a  common  origin. 
Dr.  James  Freeman  Clarke  in  his  notable  work, 
"  Ten  Great  Religions,"  gives  many  examples  of  a 
striking  similarity,  from  which  two  selections  may 
be  quoted  as  illustrative.  They  are  from  two 
Babylonian  tablets,  which  contain  an  account  of 
the  Creation. 

THE  FIRST   TABLET 

1.  When  the   upper    region   was    not  yet   called 

heaven, 

2.  and  the  lower  region  was  not  yet  called  earth, 

3.  and  the  abyss  of  Hades  had  not  yet  opened  its 

arms, 

4.  then  the  chaos  of  waters  gave  birth  to  all  of 

them 

5.  and  the  waters  were  gathered  into  one  place. 

6.  No  men  yet   dwelt  together :   no   animals  yet 

wandered  about : 

7.  none  of  the  gods  had  yet  been  born. 

8.  Their  names  were  not  spoken :  their  attributes 

were  not  known. 

<).  Then  the  eldest  of  the  gods 

10.  Lakhmu  and  Lakhamu  were  born 

11.  and  grew  up 

12.  Assur  and  Kissur  were  born  next 

13.  and  lived  through  long  periods 

14.  Anu 

(The  rest  of  this  tablet  is  missing.) 


A  CONDENSED  SURVEY  17 

THE   FIFTH   TABLET 

(This  fifth  tablet,  Dr.  Clarke  thought  very  important, 
because  it  indicated  the  origin  of  the  Sabbath  in  close 
correspondence  with  the  creative  record  in  the  Bible. 
It  is  also  known  that  the  Babylonians  observed  the 
Sabbath  with  many  restrictions.) 

1.  He  constructed  dwellings  for  the  great  gods. 

2.  He  fixed  up  constellations,  whose  figures  were 

like  animals. 

3.  He   made   the   year.      Into   four   quarters    he 

divided  it. 

4.  Twelve  months  he  established,  with  their  con- 

stellations three  by  three. 

5.  And  for  the  days   of  the  year  he  appointed 

festivals. 

6.  He  made   dwellings  for  the  planets :  for  their 

rising  and  setting. 

7.  And  that  nothing  should  go  amiss,  and  that  the 

course  of  none  should  be  retarded, 

8.  he  placed  with  them  the  dwellings  of  Bel  and 

Hea. 

9.  He  opened  great  gates,  on  every  side : 

10.  he  made  strong  the  portals,  on  the   left   hand 

and  on  the  right. 

11.  In  the  center  he  placed  luminaries. 

12.  The  moon  he  appointed  to  rule  the  night 

13.  and  to  wander  through  the  night  until  the  dawn 

of  day. 

J4.    Every  month  without  faij  he  made  holy  assem- 
bly days. 


18  LIFE   MORE  ABUNDANT 

15.  In  the  beginning  of  the  month,  at  the  rising  of 

the  night, 

1 6.  it  shot  forth  its  horns  to  illuminate  the  heavens. 

17.  On  the  seventh  day  he  appointed  a  holy  day, 

1 8.  and  to  cease  from  all  business  he  commanded. 

19.  Then  arose  the  sun  in  the  horizon  of  heaven  in 

(glory). 

But  these,  and  all  other  creative  records  which 
have  come  to  light  lack  the  sublimity,  beauty,  and 
coherence  of  the  narrative  in  Genesis.  Notwith- 
standing the  multitude  of  lofty  sentiments  in  the 
Scriptures  of  the  ethnic  religions,  the  positive  and 
practical  transcendence  of  the  Bible  as  a  guide 
in  human  conduct  and  life  is  too  evident  to  be 
brought  in  question.  But  we  must  not  be  un- 
mindful that  Judaism  was  but  a  racial  system 
embodied  in  a  national  literature,  though  possess- 
ing universal  elements  and  lessons.  But  its  ex- 
pansive successor,  Christianity,  burst  the  bonds  of 
race  and  nation  and  developed  a  positive  catho- 
licity. 

The  Bible  is  the  leading  exponent  of  morals  and 
the  higher  human  attainment.  But  it  does  not 
claim  to  be  a  complete  and  finished  revelation. 
Truth  does  not  originate  in  its  pages,  nor  gain 
authority  from  textual  declarations.  It  eternally 
existed,  The  Decalogue  wa§  inscribed  in  man's 


A  CONDENSED   SURVEY  19 

nature  long  before  it  was  graven  upon  tables  of 
stone.  The  Written  Word  has  been  regarded  as 
a  code  of  divine  legislation,  or  even  as  the  edict  of 
a  Monarch,  but  more  truly  it  is  an  emancipation. 
The  love  of  God  wrought  into  the  lives  of  men  of 
old  —  men  like  us  —  through  all  the  lights  and 
shadows  of  human  experience  brings  out  in  high 
relief  the  ideals  to  be  sought  and  the  mistakes  to 
be  avoided  in  the  uneven  earthly  pilgrimage,  over 
which  they  passed  far  in  advance  of  us. 

Unchangeable  principles  are  presented  in  the 
Book  in  many  forms  and  guises,  but  their  accept- 
ance comes  only  in  evolutionary  order.  The  ideals 
which  are  held  up  by  its  many  authors,  in  their 
successive  periods,  show  a  constant  advance  and 
uplift.  The  earlier  concepts  of  God  were  low  and 
unworthy.  Jehovah,  the  tribal  or  national  deity 
was  only  supreme  in  degree,  as  compared  with  the 
gods  of  the  neighboring  peoples.  Among  many, 
he  towered  the  highest.  In  a  deep  sense  each 
nation  made  its  own  ideal  and  name  for  the  un- 
seen Power,  and  its  concept  corresponded  with  its 
own  state  of  development.  There  could  be  no 
appreciative  capacity  beyond.  No  one  can  wor- 
ship the  true  God,  except  to  the  degree  that  he  has 
the  truth  and  conscious  image  within  himself. 


20  LIFE   MORE  ABUNDANT 

That  which  every  one  calls  God  is  but  an  objective 
appellation  for  his  own  vision,  high  or  low,  of  the 
one  universal  Power,  Life,  Intelligence,  and  Will. 
From  the  very  nature  of  things  he  is  true  or  false 
in  the  degree  of  truth  or  falsity  in  the  worshipper. 
Startling  as  it  may  seem,  so  far  as  conscious 
relation  exists  on  the  manward  side,  each  one 
makes  his  own  God.  From  the  limited,  local,  and 
exclusive  idea  of  the  Infinite  which  prevailed  dur- 
ing the  early  stages  of  the  Old  Testament  litera- 
ture, there  is  a  constant  advance  in  moral  quality, 
on  and  up  to  the  lofty  concepts  which  are  so  richly 
set  forth  in  the  New  Testament  Scriptures. 

The  idea  of  sacrifice  as  a  means  of  propitiation 
or  appeasement  to  the  deity  was  a  fitting  charac- 
teristic of  all  the  early  religious  systems.  Such  a 
rite,  based  upon  fear  and  mystery,  clearly  reveals 
the  moral  status  of  the  gradations  at  the  dawn  of 
the  spiritual  consciousness. 

The  evolutionary  character  of  the  Bible  is  also 
apparent  in  the  very  slow  unfoldment  of  ideas  of 
future  existence  and  immortality.  While  almost 
entirely  lacking,  except  by  feeble  implication  in  the 
Old  Testament,  life  after  death  is  brought  dis- 
tinctly to  the  front  only  in  the  New.  If  the 
Bible,  as  a  completed  divine  product  came  directly 


A  CONDENSED   SURVEY  21 

from  God,  it  would  logically  follow  that  all  parts 
of  it  should  be  of  equal  authority  and  moral  ex- 
cellence. But  if  it  be  a  divine  message,  in  and 
through  man,  colored  by  the  human  medium,  it 
must  contain  a  mingling  of  the  fallible  and  im- 
perfect. If  sunshine  passes  through  colored  glass, 
it  is  modified  in  manifestation.  How  can  the  finite 
bring  forth  pure  infinite  product  ?  Any  "  revela- 
tion "  must  be  upon  the  level  of  the  recipient, 
otherwise  it  is  a  vain  formality.  If  there  be  abun- 
dant divine  goodness,  only  human  goodness  can  in 
any  degree  interpret  it. 

Despite  temporary  interruptions,  the  great 
human  procession  is  moving  forward  by  easy  stages, 
and  of  this  general  trend,  the  Bible  furnishes  an 
accurate  index.  Note  the  great  distance  traveled 
between  the  early  sanction  of  slavery  and  polygamy 
and  the  indiscriminate  slaughter  of  enemies,  to  the 
lofty  ideals  of  the  Sermon  on  the  Mount,  the 
golden  rule,  and  the  fourth  Gospel.  Is  God  vacil- 
lating and  changeable?  Then  the  improvement 
must  have  been  in  men,  as  reflected  in  the  rising 
outlooks  of  their  Biblical  literature.  Man  grows 
just  in  proportion  as  his  consciousness  awakens 
to  his  own  intrinsic  divinity  and  oneness  with 
his  Source.  He  is  slow  to  discover  himself  as 


22  LIFE   MORE   ABUNDANT 

a  child  of  God,  made  in  the  divine  image  and 
likeness. 

The  Bible  is  like  a  great  mirror.  Objectively 
the  same  in  motive  and  mission,  each  reader  catches 
an  aspect  and  reflection  somewhat  unique.  It  has 
one  message  but  many  interpretations,  one  drama- 
tic story,  but  both  acted  and  seen  by  many  unlike 
characters,  under  all  kinds  of  conditions,  fixed  in 
its  present  objective  form,  yet  always  varying  in 
significance,  even  to  the  same  individual  in  differ- 
ing moods  and  periods.  In  the  final  analysis,  to 
the  individual,  it  is  his  idea  of  the  Book  which  is 
the  Bible  to  him.  This  psychological  principle 
shows  why  each  one  of  the  scores  of  sects  finds  its 
own  peculiar  creed  in  the  same  collective  content. 
Through  the  use  of  "proof  texts,"  which  consti- 
tutes the  crowning  abuse  of  the  spirit  of  inspired 
literature,  each  finds  exactly  what  it  looks  for. 
Even  upon  the  supposition  that  every  word  and 
punctuation  mark  were  of  divine  origin,  the  diver- 
sity of  dogmatic  interpretations  would  not  be  les- 
sened. Through  fitting  selections  from  the  Bible, 
men  read  themselves  into  it. 

The  prevailing  view  of  the  Bible  has  made  it 
rigid  and  prosaic  in  form  but  feeble  in  practical 
vitality.  A  mere  intellectual  belief  and  acceptance 


A  CONDENSED   SURVEY  23 

can  have  no  power  until  it  is  translated  into  fresh 
and  personal  manifestation.  Even  truth  is  dead 
until  positively  incarnated.  Inspiration  means  in- 
breathing. God's  spirit  can  be  breathed  into  a 
living  soul,  but  not  into  dead  things,  or  parchment, 
or  letters.  These  may  suggest  life,  but  they  can- 
not live. 

Turning  to  the  New  Testament,  its  shaping,  the 
selection  of  its  different  parts,  and  its  final  unifica- 
tion were  as  unstudied  and  undesigned  as  in  the 
case  of  the  older  Scriptures.  There  was  no  plan, 
and  the  writers  had  no  idea  of  a  future  formulated 
and  united  Book.  Spiritual  spontaneity  only  can 
explain  the  process  and  final  result.  Jesus  wrote 
no  treatise  for  future  generations.  His  teachings 
were  spirit  and  life  and  they  awakened  the  divinity 
in  human  souls.  They  were  living  principles  and 
morally  contagious.  His  message  was  not  a  form 
of  law,  not  freighted  with  pessimism  but  glowing 
with  optimism.  His  words,  meagerly  reported, 
through  memory  and  tradition  became  a  growing 
inspiration,  and  his  followers  at  length  made  im- 
perfect records  of  their  substance.  As  the  power 
of  faith  and  spiritual  simplicity  in  the  Primitive 
Church  was  gradually  replaced  by  an  era  of  theo- 
logical speculation,  tradition  took  shape,  special 


24  LIFE   MORE  ABUNDANT 

dogmas  were  formulated,  and  apologetics  multiplied. 
Great  differences  of  opinion  existed  as  to  the  rela- 
tive authority  and  merit  of  the  sacred  writings,  but 
by  the  close  of  the  second  century  the  Scripture 
for  general  use  in  the  churches  had  substantially 
been  chosen.  But  still  there  were  some  dissen- 
sions, and  not  until  the  third  council  of  Carthage, 
at  the  close  of  the  third  century,  was  the  canon 
confirmed  and  approved,  and  handed  down  to  the 
Western  Church. 

When  the  Bible  is  brought  into  close  contact 
with  the  human  soul  it  is  able  to  kindle  an  inner 
spirit  and  life.  With  many  misinterpretations,  it 
yet  has  been  the  great  organizing  and  vitalizing 
force  in  the  higher  development  of  life  and  conduct. 
But  because  of  the  greatly  increased  depth  and 
range  of  modern  knowledge,  much  of  the  letter 
would  be  regarded  as  mythical,  were  it  not  proved 
that  a  great  mine  of  meaning  and  spiritual  corre- 
spondence lives  beneath  it.  Here  is  its  vital  in- 
spirational power.  As  an  analysis  of  the  letter, 
behold  the  dry  technicality  of  a  Biblical  commen- 
tary of  the  former  time  and  type.  The  pressed 
and  dried  leaves  of  a  flower  do  not  reveal  its  beauty 
and  symmetry.  If  the  Bible  is  to  live,  it  must  live 
in  the  soul.  There  it  cannot  be  a  dead  letter. 


A  CONDENSED  SURVEY  25 

For  a  simple  outline  of  the  wonderful  variety  in 
the  sacred  Book  we  take  the  liberty  of  a  quotation 
from  a  former  work  : l 

"  The  inspired  Book  is  like  a  vast  landscape,  rich 
and  varied,  both  in  foreground  and  perspective.  There 
are  majestic  mountain  peaks  whose  summits  pierce  the 
clouds;  peaceful  valleys  containing  green  pastures; 
trees  and  plants,  waving  grain  and  blooming  flowers, 
fruitful  gardens  and  sandy  wastes,  purling  brooks  and 
mighty  rivers,  lowing  herds  and  gentle  flocks,  rocks, 
pitfalls,  precipices,  fog,  sunshine,  and  shadow.  Law, 
History,  Poetry,  and  Prophecy,  in  the  Old  Testament, 
and  the  higher  ethical  and  more  spiritual  teaching  in 
the  Gospels  and  Epistles  of  the  New  are  mingled  in 
changing  proportion  in  the  different  periods  of  the 
unique  history  of  the  Hebrew  nation.  Upon  the  sur- 
face of  this  great  swift-flowing  current  are  seen  the 
simple  dignity  of  patriarchal  and  pastoral  Me,  the 
cruelty  of  slavery,  institutes  of  priestly  orders  and  sac- 
rificial offerings,  the  government  of  judgeship,  the 
authority  of  kingship,  graceful  poetry  and  metrical 
psalmody,  weary  ages  of  captivity,  prophetic  teaching 
and  warning,  Messianic  expectancy,  fulfillment,  tragedy, 
spiritual  baptism,  persecution,  the  planting  of  churches, 
and  racial  dispersion. 

"What  wonderful  life  lessons  are  dramatically  por- 
trayed in  the  symbolical  epic  of  Job ;  and  its  impres- 
siveness  does  not  depend  upon  its  historic  verity,  any 
more  than  does  the  significance  of  the  Parable  of  the 


1 ««  God's  Image  in  Man,"  chapter  on  "  Biblical  Revelation," 
Lee  and  Shepard,  Boston. 


26  LIFE  MORE  ABUNDANT 

Ten  Virgins.  The  Psalms  of  David,  which  are  full  of 
pictures  of  ever-changing  and  diverse  spiritual  moods, 
are  equally  instructive,  and  true  to  nature,  whether 
written  by  the  royal  Psalmist  or  by  a  score  of  less- 
known  authors.  The  letters  to  the  seven  Churches 
would  have  the  same  applicability  if  addressed  to  the 
churches  of  the  world,  as  they  had  to  those  of  a  little 
corner  of  western  Asia.  The  Sacred  Hebrew  Writings 
make  up  a  grand  chorus  of  warning,  reproof,  discipline, 
incentive,  and  inspiration." 


II 

EDEN   AND   THE   FALL 

THE  Bible  is  a  wonderful  Book  because  it  is  full 
of  hidden  treasure.  The  letter  of  Scripture  may 
be  translated  from  Oriental  into  Occidental  forms 
of  speech,  but  the  rich  glow  of  spiritual  truth  can 
be  seen  and  felt  only  "between  the  lines, "  by  the 
inner  perception.  Its  prose,  though  not  rhythmi- 
cal, is  really  poetic.  So  long  as  rigidity  of  form, 
doctrine,  and  proof  texts,  as  such,  are  in  the  mind, 
the  beauty  and  inner  plasticity  of  the  Word  is 
veiled. 

The  story  of  Eden,  and  of  Adam  and  Eve,  is  a 
signal  example  of  the  wealth  of  the  East  in  alle- 
gory and  literary  art.  One  vital  truth,  however, 
should  be  kept  constantly  in  mind.  The  thing  or 
principle  symbolized  is  always  vastly  greater  than 
the  illustration  or  symbol.  The  imagery  comes, 
not  to  destroy  but  to  fulfill.  The  figurative  words 
and  phrases  are  only  the  tools  of  the  artist,  and 
are  of  no  more  lasting  significance  than  the 
painter's  brush  or  the  sculptor's  chisel.  Think 


28  LIFE    MORE   ABUNDANT 

of  the  generations  gone  by,  who  have  been  taught 
to  venerate  the  tools  which  have  been  placed  in 
front  of  the  divine  masterpiece,  and  have  thereby 
"died  without  the  sight." 

Before  the  full  significance  of  the  Edenic  nar- 
rative can  be  interpreted,  some  knowledge  of 
evolutionary  and  psychological  processes  is  neces- 
sary. Creation  no  longer  means  something  from 
nothing,  but  a  process  of  unfoldment  and  se- 
quence. From  the  letter  of  the  account,  the 
details  are  arbitrary  and  historic,  but  incoherent. 
By  divine  fiat  the  cosmos  springs  forth  out  of 
nothing.  But  notwithstanding  this  superficial 
appearance,  Moses,  or  other  early  Biblical  writers 
concerned,  had  a  poetic  vision  or  intuitive  percep- 
tion of  the  fundamental  truth.  This  clear-sighted- 
ness stood  in  the  place  of  scientific  or  technical 
acquirement. 

Before  taking  up  the  tradition  more  in  detail, 
we  may  note  the  later  and  broader  philosophy  of 
creative  development.  To  some,  evolution  still 
means  Darwinian  materialism,  but  this  has  passed 
as  any  full  and  coherent  evolutionary  statement. 
Though  of  great  value  in  its  own  domain,  and  as 
an  entering  wedge,  it  is  only  partial  and  incom- 
plete. It  is  to  science  what  literalism  is  to  the 


EDEN  AND    THE   FALL  29 

Bible.  Only  does  development  become  fully 
rounded  and  rational  when  it  includes  the  psychi- 
cal and  spiritual  depths  of  being.  Rich  ore  does 
not  usually  lie  upon  the  surface.  Philosophical 
idealism  shows  the  fallacy  of  the  theory  that  sen- 
sation is  the  basis  of  all  knowledge.  Darwin's 
dictum,  that  "all  potency  is  contained  in  matter," 
has  long  enough  been  held  up  as  defining  evo- 
lution by  its  dogmatic  opponents.  Were  not 
Spencer,  Drummond,  Le  Conte,  Fisk,  and  a  host 
of  others  entitled  to  be  called  evolutionists  ? 
Spiritual  unfoldment,  as  normal,  is  as  impossible 
to  the  materialist  as  to  the  dogmatist.  The  former 
deals  only  with  the  factors  of  sense,  while  the 
latter  defines  evolution  by  the  same  limited  stand- 
ard. "Men  of  straw"  are  easily  knocked  down. 
Kant  gave  a  finishing  touch  to  the  doctrine  that 
sensation  forms  the  complete  basis  of  knowledge, 
but  his  wonderful  psychological  analysis  needed 
the  crown  and  counterpart  of  the  spiritual  realm. 
Every  man  —  and  philosophers  are  no  exception  — 
receives  his  wages  in  the  coin  of  his  own  realm. 
To  disconnect  matter,  mind,  and  spirit,  an  essen- 
tial and  interrelated  trinity,  is  to  make  each  frag- 
mentary and  misleading. 

Evolution  when  grasped  in  its  full   breadth  is 


UNIVERSITY 


30  LIFE   MORE  ABUNDANT 

the  handmaid  of  religion.  Only  an  exclusive  view 
of  its  lower  side  has  made  it  seem  atheistic,  and 
like  an  enemy.  On  the  other  hand,  an  arbitrary 
religion  of  dogma,  stripped  of  its  vital  relation  to 
unfoldment,  is  equally  misleading.  If  we  insist 
upon  breaking  the  beautiful  sphere  of  truth  into 
fragments,  how  can  they  be  symmetrical  ? 

The  Fall,  as  an  allegorical  picture  of  an  evolu- 
tionary boundary  in  human  unfoldment,  has  been 
dealt  with  in  two  previous  works  by  the  writer,1 
but  the  subject  is  so  fundamental  that  in  this  con- 
nection a  concise  presentation  seems  necessary. 

Though  the  creative  story  shadows  forth,  in 
allegory  and  metaphor,  an  order  of  sequence  in 
general  accord  with  modern  cosmology,  its  primal 
purpose  is  a  portraiture  of  the  nature  of  man. 
The  curtain  is  lifted  upon  the  drama  of  soul  un- 
foldment. We  turn  outward  and  gaze  into  the 
past,  when  in  reality  its  acts  and  scenes  are  within. 
It  carries  a  dual  significance,  including  the  race, 
and  also  each  individual  unit.  As  the  long  physi- 
cal history  of  the  steps  of  human  development  is 
told  again  in  the  gestative  processes  of  the  ante- 


1  "  The  Symphony  of  Life,"  chapter  "  From  the  Pre-Adamic 
to  the  Human,"  and  "  God's  Image  in  Man,"  chapter  M  Evolu- 
tion as  a  Key/'  both  published  by  Lee  and  Shepard,  Boston. 


EDEN  AND  THE   FALL  31 

natal  body,  so  the  Adamic  nature  and  experience 
is  evermore  repeated.  What  a  convincing  proof 
of  the  solidarity  of  the  race  that  its  history  is 
re-written  in  every  member.  Adam  in  Eden  was 
a  candidate  for  humanity.  In  the  narrative  there 
are  two  accounts  of  the  creation  of  man,  which 
are  radically  unlike.  Rather  the  first  was  creating 
and  the  second  forming.  "And  God  said,  Let  us 
make  man  in  our  image,  after  our  likeness."  This 
is  a  picture  of  real  man  —  what  he  is  in  essence. 
In  a  certain  deep  sense  he  was  divine  and  com- 
plete from  the  beginning.  God's  image  could  not 
be  essentially  imperfect,  even  though  imperfectly 
manifested.  It  is  the  manifestation  which  per- 
ceptibly advances. 

The  later  account,  in  the  second  chapter  reads : 
"  And  the  Lord  God  formed  man  of  the  dust  of 
the  ground."  The  first  was  man,  the  child  of 
God,  and  the  second,  the  outward  form.  The 
first  was  God's  likeness,  really  a  part  of  himself, 
and  the  second,  man's  material  instrument  or  em- 
bodiment. Scientific,  philosophical,  and  religious 
systems,  alike,  have  taken  the  garment  of  flesh  for 
the  man  himself.  When  this  clothing  becomes 
unfit  for  further  service,  and  is  laid  aside  for  new 
combinations,  they  say,  "man  is  dead."  This 


32  LIFE   MORE  ABUNDANT 

mistake  has  come  down  and  received  general  in- 
stallation. The  form  of  dust  represents  the  com- 
mon opinion  that  man  has  had  of  himself.  Is 
God  made  of  dust,  that  it  should  be  his  image  ? 
Though  "a  living  soul"  in  reality,  when  measured 
by  his  own  consciousness  he  is  an  animated  form 
of  clay.  The  one  important  and  all  comprehen- 
sive lesson  in  life  is  the  transfer  of  the  self-con- 
sciousness from  the  seeming  to  the  real.  That  is 
the  "Jacob's  ladder0  which  human  understanding 
is  to  climb,  step  by  step.  All  the  experiences  on 
this  plane  of  life  have  this  for  their  ultimate  pur- 
pose. All  the  religions  and  "  means  of  grace  " 
are  to  this  end.  What  is  spiritual  is  primal,  but 
in  expression  and  consciousness  the  lower  self 
comes  first.  The  laws  of  growth,  in  order  to 
be  well  understood,  must  be  wrought  in  by  ex- 
perience. Nothing  less  than  the  friction  of  this 
educational  life  will  deeply  engrave  upon  human 
consciousness  the  one  great  lesson :  I  am  not  what 
I  seem  ;  I  am  spirit  clothed  upon. 

The  divine  image  is  ever  back  of  all  degrees  of 
personality  which  imperfectly  represent  it.  Adam 
stands  for  the  first  and  lowest  in  the  order  of 
humanized  expression.  His  name  defines  a  state 
of  consciousness  —  a  mistaking  of  the  shadow  for 


EDEN  AND  THE   FALL  33 

the  substance  —  and  all  embodied  souls  pass 
through  this  zone  in  their  development.  When 
pre-Adamic  man  (man  to  be)  becomes  Adam,  he 
enters  the  rudimentary  class  in  humanity.  What 
a  step  from  the  animal  soul  to  the  knowledge  of 
good  and  evil.  For  the  first  time  there  is  a 
glimpse  of  the  moral  law  which  hangs  threaten- 
ingly overhead.  Before,  he  had  no  aspiration,  but 
now  he  aims  forward  at  a  mark  but  continually 
misses  it. 

The  story  of  human  nature  in  Eden  is  inde- 
pendent of  time,  space,  or  locality.  It  is  a  passing 
vision  of  the  universal  order  of  development. 
Perfected  animalhood  can  go  no  further  in  the 
Garden,  and  must  emerge  with  a  new  faculty  into 
the  thorny  field  of  wisdom  by  experience.  The 
graduate  of  the  lower  order  steps  into  the  pri- 
mary department  of  the  higher.  Seemingly  a  fall, 
really  an  infinite  rise. 

It  is  quite  immaterial  whether  Moses  or  some 
other  intuitive  soul  wrote  the  Edenic  allegory. 
The  particular  human  channel  for  Truth  is  inci- 
dental, even  though  the  vision  be  a  rare  and  sig- 
nificant one.  We  glance  at  man  in  the  making, 
with  an  epitome  of  cosmic  correspondences.  He- 
brew scholars  inform  us  that  that  language  has. 


34  LIFE   MORE  ABUNDANT 

little  tense  significance.  Its  verb  forms  denote 
state  or  condition  rather  than  time  or  circumstance. 
The  translation  is  simple.  Pre-Adamic  man  was 
a  splendid  creature  and  stood  at  the  apex  of  his 
kingdom.  With  keen  senses  and  fine  physique, 
the  color,  odor,  taste,  and  feeling  of  the  Edenic 
paradise  ministered  to  him  completely.  The  Gar- 
den represents  the  utmost  luxury  and  fullness  of 
sensory  enjoyment.  Its  occupant  was  innocent, 
irresponsible,  and  unmoral,  being  incapable  of  mor- 
ality or  immorality.  His  instinct  was  exact  but 
every  rational  and  spiritual  faculty  yet  was  latent. 
He  was  the  full  ripeness  of  one  great  evolutionary 
subdivision  and  was  now  ready  to  cross  the  line  to 
the  next.  Behold  the  Garden  with  its  wealth  of 
delight  for  every  sense !  Nothing  was  wanting 
and  no  improvement  possible.  But  at  length 
satiety  became  ominous.  Such  was,  or  is,  the 
Edenic  paradise  within  man.  But  on  an  event- 
ful day,  the  God-voice  in  the  expanding  soul  be- 
came audible.  From  gestative  slumber  rationality 
emerged  into  the  consciousness. 

Infantile  and  stumbling  reason  now  took  the 
helm  and  mistakes  became  the  rule.  What  a  con- 
trast  with  former  unerring  instinct !  Trouble  and 
friction  everywhere !  Was  it  not  a  great  fall,  and 


EDEN   AND   THE   FALL  35 

what  an  apparent  basis  for  the  creative  tradition ! 
But  in  reality,  a  limited  and  low-vaulted  kingdom 
was  exchanged  for  one  of  infinite  possibilities.  A 
quick  transition,  by  the  telling,  but  time  is  but  a 
feeble  factor  in  soul  development.  Millenniums 
may  be  required,  merely  for  crossing  a  line.  Eden 
was  gone  forever,  but  a  great  residuum  of  animal- 
ism was  carried  over.  Unrest,  discontent,  the 
moral  law,  penalty,  a  sense  of  guilt,  toil,  and  sweat, 
must  be  faced.  How  slow  the  progress  and  how 
slight  the  perception  that  all  the  obstacles  were 
—  and  are  to  this  day  —  educational  advantages! 
Spiritual  muscle  is  developed  in  the  exercise  of 
their  removal. 

Note  again  the  rare  and  significant  symbolism ! 
Adam  and  Eve  represent  the  intellectual  and  the 
spiritual,  the  rational  and  the  intuitive,  the  mascu- 
line and  the  feminine  elements  in  the  human  soul. 
These  are  in  all  souls,  and  sex  is  but  superficial, 
but  in  general  it  marks  a  qualitive  predominance  of 
one  of  them,  as  indexed  by  outward  expression. 
Adam  came  first  in  order,  as  the  rational  faculty 
being  lower  in  rank  comes  earlier  into  manifes- 
tation. How  true  to  evolution  in  the  order  of 
unfoldment !  Some  have  rated  the  intuition  as 
perfected  instinct,  or  as  its  survival.  But  intui- 


36  LIFE   MORE  ABUNDANT 

tion  being  intelligent,  with  unlimited  possibilities, 
properly  comes  after  rationality. 

The  tree  of  the  knowledge  of  good  and  evil  was 
in  the  midst  of  the  Garden  of  the  inner  self,  and 
the  voice,  now  audible,  told  man  that  the  penalty 
for  partaking  of  its  fruit  —  moral  discernment  — 
would  be  death,  that  is,  to  his  type.  Not  physical 
dissolution  which  already  prevailed,  but  an  end  to 
native  innocence,  animal  contentment,  and  sensu- 
ous fullness.  The  animal,  pure  and  simple,  went 
down.  That  grade  of  soul  was  lost  with  the  dis- 
covery "as  one  of  us,  to  know  good  and  evil,"  and 
of  a  new  and  higher  life.  Spiritual  perception  was 
a  fresh  development  and  involved  moral  choice  by 
contrast.  Man  was  now  to  choose  between  the 
higher  and  lower,  the  lawful  and  the  unlawful,  and 
the  seeming  and  the  real.  A  little  later  in  the 
narrative,  Cain  and  Abel  personify  the  two  states 
which  bring  forth  fruit  in  outward  expression. 
The  lower  appears  first  in  the  natural  order,  but 
Cain  was  no  longer  an  animal,  for  he  was  conscious 
of  wrong. 

To  miss  the  mark  (sin)  is  an  experience,  which, 
through  penalty,  is  educational.  To  learn  to  choose 
the  higher  instead  of  the  lower,  constitutes  salva- 
tion. During  the  slow  unfoldment  of  the  spiritual 


EDEN  AND  THE   FALL  37 

soul,  struggle,  pain,  thorns,  and  thistles  of  every 
kind,  are  rank  in  the  consciousness,  and  triumph 
and  defeat  alternate  in  the  candidate  for  spiritual 
and  ideal  manhood.  Life  is  a  series  of  charges 
and  retreats,  but  on  the  whole  of  increasing  ad- 
vances, at  a  price  which  makes  spiritual  values 
apparent.  The  lower  is  but  the  soil  in  which  the 
higher  takes  root.  This  growth  gains  in  breadth 
and  grandeur,  and  comes  from  adverse  conditions, 
overcome,  outgrown,  and  left  behind.  The  per- 
sistence of  the  substratum  of  animalism  in  man  is 
shown  by  the  outcroppings  of  selfishness,  envy, 
strife,  and  war,  which  crowd  human  history.  The 
animal  nature,  which  was  good  in  its  own  time, 
becomes  an  adversary  if  it  emerges  into  rule 
during  the  human  period.  After  it  loses  its  right- 
ful crown,  its  new  position  is  only  to  serve. 

Man's  choice  of  the  higher  must  be  free,  for  if 
he  were  forced  to  take  the  higher  road  he  would 
become  an  automaton.  To  wrestle  with  that  lower 
selfhood  which  is  typified  or  personified  by  the 
devil,  is  not  only  a  duty  but  a  privilege.  "  Then 
was  Jesus  led  up  of  the  Spirit  into  the  wilderness, 
to  be  tempted  of  the  devil."  (Matthew  iv,  i.) 
"  Led  up  of  the  Spirit "  is  significant.  The  temp- 
tation and  fasting  for  forty  days  is  a  striking  alle- 


38  LIFE  MORE  ABUNDANT 

gory  of  an  inner  period  of  great  spiritual  and 
moral  development.  Every  soul  has  its  wilder- 
ness. The  recorded  experience  of  Job,  told  in 
epic  form,  is  a  vivid  object-lesson  of  the  same 
principle  made  intensely  dramatic  by  symbolism. 

As  the  Adamic  soul  is  left  behind  and  the  spiri- 
tual self  becomes  dominant,  the  ego  is  lifted  to  a 
higher  outlook.  The  divine  element  in  man  is  his 
Redeemer,  his  subjective  Christ.  It  is  the  leaven 
which  leavens  the  whole  lump.  All  souls  are  can- 
didates for  such  an  incarnation. 

The  whole  Edenic  delineation,  including  the  ex- 
pulsion and  the  "  flaming  sword,"  is  neither  mean- 
ingless fiction,  nor  objective  history,  but  a  study 
in  evolution,  scientific  as  well  as  religious.  It  is  a 
psychological  and  spiritual  drama,  put  upon  the 
stage  and  acted  before  us.  The  dominant  animal 
makes  his  final  adieu  and  rationality  leaps  to  the 
front.  The  former  has  served  well  but  now  is 
deposed,  while  his  successor  is  but  an  inexperi- 
enced child.  How  weak  and  helpless  the  babe 
of  to-day  appears  when  compared  with  the  trained 
Arabian  horse,  and  yet  how  far  superior  in  rank, 
potentiality,  and  spiritual  consciousness !  When 
humanity  burst  its  shell  in  the  animal  soul,  the 
nucleus  for  divine  capacity  and  unbounded  ideals 


EDEN  AND  THE   FALL  39 

was  in  evidence.  The  very  wealth  of  possibili- 
ties in  store  produced  immediate  discouragement. 
There  was  kindled  an  intense  longing  utterly  inca- 
pable of  near-by  satisfaction.  It  was  a  great 
hunger  with  but  a  morsel  of  bread  in  sight. 

The  Eden  of  sensuous  delight  was  no  longer 
possible,  and  Adamic  man  —  now  human  —  was 
forced  out,  and  this  by  no  arbitrary  divine  ruling, 
but  by  the  necessity  of  his  own  nature.  But  Eden 
was  still  a  sweet  recollection,  and,  for  the  present, 
what  a  contrast !  While  the  children  of  Israel 
were  on  their  way  to  the  Promised  Land,  their 
longing  turned  back  toward  "the  flesh  pots  of 
Egypt."  Many  to-day  are  trying  to  find  the  road 
back  to  Eden,  believing  that  paradise  still  lies  in 
that  direction.  Even  awakened  souls  have  some 
corresponding  experience.  They  are  so  far  behind 
their  own  ideals  that  there  is  deep  discouragement 
over  present  attainment.  Sometimes  we  look  back 
to  the  ignorant  innocence  of  childhood  as  a  kind 
of  Eden,  which  it  well  typifies.  What  a  weight 
of  responsibility  comes  with  added  years,  greater 
knowledge  and  awareness  of  our  spiritual  potential ! 

The  human  mind  is  filled  with  new  longings  and 
glimpses  of  lofty  ideals.  But  still  man  turns  his 
face  back  toward  the  Garden-gate,  and  there 


40  LIFE   MORE  ABUNDANT 

flashes  before  him  the  "  flame  of  a  sword  "  which 
turns  every  way.  He  may  indulge  himself  in  ani- 
malism, but  he  cannot  again  be  an  animal.  His 
dissatisfaction,  which  is  really  a  hunger  for  the 
divine,  he  cannot  interpret.  It  is  impossible  to  go 
back,  and  to  go  forward  means  sweat  and  sorrow. 
Another  paradise,  far  more  pure  and  beautiful  is 
potential,  but  it  is  so  far  ahead  that  it  is  hardly 
perceptible.  The  universal  trend  is  forward,  and 
to  animalize  himself  after  his  rational  incarnation  is 
to  "kick  against  the  pricks."  So  the  human  can- 
not again  go  back  to  the  animal,  nor  the  animal  to 
the  vegetal,  nor  the  vegetal  to  the  mineral,  nor 
the  mineral  to  the  elemental.  A  flaming  sword 
is  everywhere  to  the  rearward  and  cuts  off  any 
retreat  over  the  boundary  of  each  kingdom.  A 
material  paradise  is  no  more  for  human  kind,  for 
man  is  a  spiritual  being.  Man  must  advance  and 
the  rough  ground  be  tilled  and  cultivated.  As  a 
race,  and  as  individuals,  we  must  try  not  merely 
to  get  rid  of  thorns  and  thistles,  but  to  trans- 
form them.  The  flaming  sword  is  a  provision  of 
divine  love.  It  would  be  easier  for  a  man  to  go 
back  to  childhood  than  to  parry  the  sword  and 
scale  the  walls  of  the  Garden.  But  even  were  it 
possible,  the  beauty  would  have  dissolved.  We 


EDEN  AND  THE   FALL  41 

have  a  universal  warrant  of  progress.  The  sense 
of  incompleteness  as  well  as  the  drawing  of  spiri- 
tual ideals  urges  man  onward.  The  kindly  thorns 
in  the  rear  now  guard  us  against  our  seeming 
selves. 

In  the  first  chapter  of  Genesis,  the  Creator  is 
called  God.  In  the  second  chapter,  divinity  is 
represented  in  more  concrete  terms,  as  acting  and 
having  a  voice,  and  is  called  the  "  Lord  God,"  or, 
as  rendered  in  the  new  American  revision,  "Jeho- 
vah God."  It  seems  reasonable  to  interpret  the 
latter  as  the  inner  voice  or  spiritual  intuition  in 
man.  There  is  much  involved  in  the  story  of  the 
part  taken  by  the  serpent  in  the  temptation.  With 
ancient  seers  and  mystics  of  the  East,  the  term 
serpent  is  much  employed  in  symbolism,  and  its 
significance  is  very  elastic.  In  various  ways  and 
relations  it  may  stand  either  for  good  or  evil  in 
high  degree.  Says  Dr.  Brewer  in  his  "  Dictionary 
of  Phrase  and  Fable  "  : 

The  serpent  is  emblematical : 

(1)  Of  wisdom.      "  Be  ye  therefore  wise  as  serpents 
and  harmless  as  doves."     (Matt,  x,  16.) 

(2 )  Of  subtility.    "  Now  the  serpent  was  more  sub- 
til than  any  beast  of  the  field."     (Gen.  iii,  i .) 


42  LIFE   MORE  ABUNDANT 

The  serpent  is  symbolical : 

(1)  Of  deity,  because,  says  Plutarch,  "  It  feeds  upon 
its  own  body  ;  even  so  all  things  spring  from  God,  and 
will  be  resolved  into  deity  again." 

(2)  Of  eternity,  as  a  corollary  of  the  former.     It  is 
represented  as  forming  a  circle  and  holding  its  tail  in 
its  mouth. 

(3)  Of  renovation.    It  is  said  that  the  serpent,  when 
it  is  old,  has  the  power  of  growing  young  again  by 
casting  its  slough,  which  is  done  by  squeezing  itself  be- 
tween two  rocks. 

(4)  Of  guardian  spirits.     It  was  thus  employed  by 
the  ancient  Greeks  and  Romans,  and  not  unfrequently 
the  figure  of  a  serpent  was  depicted  on  their  altars. 

Among  the  ancient  Greeks  serpents  were  fabled  to 
be  able  to  foresee  future  events.  "  Their  ears  have 
been  serpent-licked,"  was  said  of  augurs 

Besides  figuring  in  Christian  art  as  the  tempter 
in  Eden,  "  the  old  serpent "  is  a  general  name  for 
Satan,  or  the  adversary.  In  mystic  lore  the  ser- 
pent rampant  symbolizes  the  lower  human  passions, 
and  propensities,  while  in  the  form  of  a  ring,  with 
its  tail  in  its  mouth,  it  represented  both  wisdom 
and  eternity,  because  eternity  has  neither  begin- 
ning nor  end. 

The  account  in  Genesis  clearly  makes  the  ser- 
pent symbolic  of  wisdom,  and  does  not  indicate 


EDEN   AND   THE    FALL  43 

that  it  included  malignity.  In  fact,  it  appears  that 
the  prophecy  of  the  serpent  as  to  the  result  of  dis- 
obedience turned  out  to  be  true.  Though  it  was 
death  to  the  animal  type  of  being,  which  was  ready 
to  die,  "  their  eyes  were  opened,"  and  they  became 
as  "  God,  knowing  good  and  evil."  This  predic- 
tion, and  its  fulfillment,  exactly  described  the  great 
evolutionary  transition  which  was  both  natural  and 
necessary.  Development  is  couched  in  spiritual 
terms.  The  ultimate  end  to  be  worked  out  by 
this  disobedience  was,  and  is,  beneficent.  The 
serpent  evidently  means  mystical  wisdom,  which, 
though  symbolically  personified,  came  into  the 
mind  of  Eve,  who  stands  for  the  intuition  or  spir- 
itual perception.  There  was  no  disobedience  to 
God,  the  Unchangeable,  because  the  whole  trans- 
action was  in  accord  with  his  law  of  progress  which 
was  eternally  ordained.  Stated  in  plain  terms  the 
great  upward  step  came  from  wisdom  through  Eve, 
or  spiritual  insight.  This  being  quicker  to  per- 
ceive than  the  intellectual  —  or  Adam  —  leads  in 
the  new  departure.  Though  in  the  order  of  out- 
ward manifestation  Adam  came  first,  the  intuitive 
faculty  —  Eve  —  outranks  him  and  is  the  natural 
leader.  «  The  first  shall  be  last  and  the  last,  first." 
The  voice  of  warning  against  the  new  departure 


44  LIFE   MORE  ABUNDANT 

should  not  be  indentified  with  God,  the  Creator, 
as  used  in  the  first  chapter.  It  seems  to  represent 
the  doom  of  a  type  —  the  animal  — that  was  about 
to  lose  its  supremacy  and  go  down.  It  was  an  in- 
stinctive cry  which  was  personified  to  make  it  more 
distinct.  In  an  Oriental  book,  where  symbolism 
makes  animals  talk,  and  trees  "  clap  their  hands," 
any  great  principle  might  well  be  represented  as 
having  a  voice.  If  you  advance  so  as  to  discern 
good  and  evil,  you  shall  die  as  a  dominant  order. 
You  evermore  will  be  subordinate.  Without  press- 
ing symbolism  too  far,  it  seems  as  if  this  interpre- 
tation, in  general,  tends  to  reconcile  evolution,  re- 
ligion, science,  and  psychology.  A  wholesome 
"  divine  discontent  "  characterizes  unfolding  spiri- 
tual beings,  but  we  may  rejoice  in  being  out  of  and 
beyond  the  Garden.  Unending  aspiration  is  what 
is  fitting.  We  should  be  continually  "  forgetting 
the  things  which  are  behind."  It  is  unprofitable  to 
look  back.  The  experience  of  Lot's  wife  has  a 
wide  significance.  Life  from  the  lower  side  is  an 
unending  paradox,  insoluble  until  interpreted  from 
the  higher  point  of  view. 

The  ladder,  the  steps  of  which  stretch  up  before 
us,  leads  from  the  Adamic  to  the  Christ  conscious- 
ness, The  reactions  of  life  will  not  permit  the  soul 


EDEN   AND   THE   FALL  45 

to  be  long  inert.  Adam  is  not  to  be  condemned 
but  used  as  a  base.  In  view  of  the  necessity, 
orderly  place,  and  potential  goodness  of  the  Fall, 
what  a  radical  mistake  to  count  it  as  a  human  ca- 
lamity !  It  is  an  integral  part  of  the  divine  plan 
that  man  should  discover  the  secret  of  his  own 
being,  in  order  that  he  may  work  his  way  God- 
ward.  But  it  was  necessary  that  he  should  sojourn 
in  Eden  until  he  came  into  possession  of  his  spiri- 
tual faculties. 

•  Conventional  religious  systems  are  based  upon 
the  idea  of  repair  instead  of  development.  "  The 
scheme  of  salvation"  was  formulated  when  the 
Fall  was  taken  to  be  literal  history,  and  the  Garden 
a  spiritual  paradise.  Dogma  pre-supposes  "  original 
holiness"  and  a  subsequent  failure  of  God's  first 
plan.  Verily,  it  is  literalism  and  not  criticism 
which  unwittingly  mars  the  sacred  Book.  The  im- 
plication is  that  God's  work  in  human  creation  was 
so  disappointing  that  Jesus  must  go  between  and 
shield  the  "  image  "  from  him  who  made  it.  Is  it 
a  wonder  that  human  salvation  drags  while  the 
Heavenly  Father  is  thrown  into  an  eclipse  ? 

If  the  church  is  to  "  win  souls  "  it  must  modify 
its  worn-out  official  formularies  and  lift  its  con- 
sciousness to  the  level  of  truth.  The  whole  story 


46  LIFE   MORE   ABUNDANT 

of  the  Fall  is  a  beautiful  allegory,  filled  with  evo- 
lutionary, psychical,  and  spiritual  significance,  and 
it  honors  the  sacred  literature.  God's  plan  and 
work  were  eternally  perfect  and  needed  no  repairs 
or  anxious  afterthought.  It  only  remains  for  man 
to  cooperate,  looking  not  backward  to  the  old 
sensuous  Eden,  but  inward  and  forward  to  a  spiri- 
tual paradise  to  be  set  up  in  the  recesses  of  his  own 
being,  or  as  defined  by  Jesus  :  "  The  kingdom  of 
heaven  is  within  you."  If  the  corner-stone  of  the 
former  theologies  —  the  repair  of  a  literal  Fall  — 
has  visibly  crumbled,  why  not  find  the  unchange- 
able Rock  of  Truth  and  build  upon  that  ? 


Ill 

THE   BIBLE   AND   NATURE 

WHEN  truly  interpreted,  the  spirit  of  the  Bible 
is  in  full  accord  with  the  inwardness  of  Nature. 
The  supernatural  is  only  the  higher  zone  of  the 
natural.  God  is  more  directly  the  Author  of  the 
book  of  Nature  than  of  the  Written  Word.  Nature 
is  sacred,  a  true  Theophany.  Her  kingdom  mingles 
and  coalesces  with  the  domain  of  spirit.  No  line 
can  be  drawn  between  them,  for  truth  is  not  frag- 
mentary, but  a  rounded  unit.  If  one  part  be  sup- 
pressed, and  counted  as  common  and  secular,  the 
whole  is  marred. 

The  Nature-lover  —  and  his  name  is  legion  — 
should  not  remain  color-blind  to  her  spiritual  re- 
lations and  vital  unity.  His  appreciation  should 
not  be  limited  to  a  delight  in  graceful  forms,  colors, 
perfumes,  and  visions  of  sensuous  beauty,  for  these 
are  but  outward  draperies.  The  theologian  or 
biblicist  who  limits  the  Word  of  God  to  one  book 
—  a  special  and  unique  revelation  —  fails  to  find 
his  most  vital  supports,  and  misses  a  wholesome 

47 


48  LIFE  MORE  ABUNDANT 

spontaneity.  Special  and  formal  religion  cannot 
longer  afford  to  look  askance  at  natural  religion. 
The  natural  type  is  the  divine  type,  for  below  the 
surface  there  is  but  one. 

The  general  recognition  of  the  divine  immanence 
is  a  marked  characteristic  of  the  closing  years  of 
the  last  century  and  of  the  opening  of  the  one  just 
begun.  Do  the  century  boundaries  respectively 
mark  a  new  impulse  in  human  progress  ?  A  cold 
intellectuality,  mechanical  philosophy,  and  a  barren 
deism  prevailed  in  the  eighteenth  century.  The 
nineteenth  opened  with  a  more  poetic  spirit,  and 
an  increased  responsiveness  to  Nature  through 
human  emotion  and  imagination.  Wordsworth, 
Coleridge,  and  other  idealistic  souls  discovered 
that  God  and  Nature  were  not  at  odds.  They 
kindled  some  general  appreciation  of  the  humanity 
and  sociability  of  flowers  and  trees,  birds  and  air, 
and  sky  and  cloud  and  sunshine,  and  of  the  friend- 
liness of  common  things  and  natural  beauty.  But 
the  more  full  appreciation  of  the  divine  immanence, 
the  responsive  springs,  in  the  soul  of  man  and  the 
rise  of  a  spiritual  optimism  was  reserved  mainly  for 
the  century  transition  of  our  own  time.  But  the 
fuller  vision  is  yet  limited  to  a  sprinkling  of  souls 
of  a  prophetic  cast,  who  are  the  heralds  of  a  new 


THE  BIBLE  AND   NATURE  49 

era  which  shall  witness  the  espousal  of  Revelation 
and  Nature,  religion  and  science,  and  spirit  and 
matter. 

The  subdivisions  which  men  make  in  their 
knowledge  and  research  are  unnatural  and  mis- 
leading. The  domain  of  Reality  is  not  lined  and 
fenced  between  the  sacred  and  secular,  Biblical  reve- 
lation and  that  which  is  cosmical,  or  divinity  and 
humanity.  Analysis  and  specialism  divide  and 
subdivide,  until  their  votaries  can  see  but  little 
save  in  one  direction.  In  the  physical  domain, 
modern  biology  discovers  that  the  so-called  king- 
doms shade  into  each  other.  The  mineral,  veg- 
etaV  animal,  and  human  are  really  progressive 
relatives.  They  form  a  long  but  symmetrical 
procession.  Lines,  angles,  and  fractions  in  nature 
are  but  superficial  or  imaginary.  But  the  older 
thought  made  the  natural  and  supernatural,  the 
finite  and  infinite,  the  human  and  the  divine  not 
only  unrelated  but  in  opposition.  There  was  a 
mutual  exclusiveness.  God  was  not  in  the  soul  and 
Nature  also  was  Godless.  She  was  but  an  infinite 
mechanism  and  God  was  outside  and  far  away. 
The  divine  love  and  goodness  was  something  alto- 
gether different  from  human  love  and  goodness. 

Biblical  interpretation,  either  consciously  or  un- 


50  LIFE  MORE  ABUNDANT 

consciously,  is  always  fitted  to  the  prevailing  con- 
cepts of  the  nature  and  philosophy  of  the  universe 
of  its  own  time.  The  old  dogmatisms  were  in  ac- 
cord with  the  Ptolemaic  system  of  physics  and 
astronomy.  Calvin's  theology  was  the  fruit  of  a 
literalized  Bible,  and  also  corresponded  with  the 
recognized  order  of  things  in  the  sixteenth  cen- 
tury. When  his  depressing  environment  is  con- 
sidered with  the  contemporaneous  influences  which 
must  have  colored  his  consciousness,  he  may  de- 
serve more  commendation  than  unfavorable  criti- 
cism. As  the  truth  of  the  Copernican  system  was 
gradually  confirmed,  the  so-called  conflict  between 
religion  and  science  became  intensified.  There 
was  a  clash  with  the  letter  of  Scripture  at  every 
point.  But  now  under  a  symbolic  and  evolutionary 
interpretation,  the  latest  and  most  rational  cosmic 
philosophy  is  in  full  accord. 

There  is  a  so-called  science  of  Nature  which  is 
materialistic,  unspiritual,  and  agnostic  in  character, 
but  this  is  evidently  diminishing  and  does  not  rep- 
resent the  best  thought  of  our  own  time.  The 
naturalism  of  the  seventeenth  century  which  pre- 
sented the  universe  as  a  cold  mechanism  and  man 
as  an  infinitesimal  part  of  the  same,  continues  in 
the  materialism  of  the  present  time,  though  in  a 


THE   BIBLE  AND   NATURE  51 

more  complex  and  refined  form.  It  virtually  in- 
terprets life  as  a  series  of  physical  sensations. 
But  philosophical  idealism  furnishes  a  spiritual  and 
religious  basis  which  inspires  and  uplifts  humanity 
and  counts  life,  not  as  mere  animated  matter, 
but  as  mind  and  spirit  expressing  itself  through 
material  phenomena.  The  term,  Nature,  should 
be  rescued  from  a  formal,  inert  heartlessness  with 
which  it  is  associated  by  certain  minds  which  are 
pessimistically  inclined.  Nature,  as  defined  in  the 
realm  of  sense,  is  secondary  and  subordinate  to 
mind.  The  Divine  Mind  and  Spirit  is  not  Nature, 
but  is  within  it  rather  than  apart  from  it.  Its 
processes  are  the  object-lesson  of  Divinity  in  out- 
ward expression.  God  is  Spirit,  and  Nature  is 
spiritual. 

"  God  of  the  granite  and  the  rose, 
Soul  of  the  sparrow  and  the  bee, 
The  mighty  tide  of  being  flows 
Through  countless  channels,  Lord,  from  Thee ; 
It  leaps  to  life  in  grass  and  flowers, 
Through  every  grade  of  being  runs, 
While  from  creation's  radiant  towers 
Its  glory  flames  from  stars  and  suns." 

The  grand  object  of  life  is  soul  growth.     The 
study  of  Nature,  and  of  God  through  Nature,  is  a 


52  LIFE   MORE  ABUNDANT 

powerful  means  toward  that  end.  All  our  en- 
vironment is  crowded  with  lessons,  experiences, 
and  problems  for  our  education  and  development. 
Nature  is  responsive.  She  is  a  mirror  which  sends 
back  truthfully  our  own  reflection.  She  is  filled 
with  traces  and  symbols  of  the  Divine  Mind,  and 
includes  the  legitimate  forces  which  may  lead  the 
soul  to  gratitude,  love,  and  reverence.  Adversity, 
prosperity,  grief  and  joy,  and  all  the  natural  ex- 
periences of  life  take  man's  measure,  and  furnish  a 
gauge  of  his  progress. 

The  religion  of  the  Bible  is  in  the  highest  de- 
gree natural.  The  Sermon  on  the  Mount  fits  the 
constitution  of  man.  "Through  Nature  up  to 
Nature's  God,"  expresses  a  normal  process,  a  di- 
rect highway.  The  artificiality  of  religion  as  pre- 
sented, and  its  introduction  as  an  exotic  from  the 
outside  has  drained  it  of  abounding  vitality  and 
shriveled  its  beauty.  "  Consider  the  lilies  of  the 
field."  With  man,  Nature  is  a  sharer  of  the  One 
Life  which  pulsates  through  all  things.  She  is 
our  relative,  even  though  yet  in  a  lower  stage  of 
development.  If  w&  make  her  the  depository  of 
the  riches  of  our  souls,  aesthetic,  poetic,  and  spiri- 
tual, she  will  pay  us  back  in  our  own  coin  with 
compound  interest.  Her  inclusive  opportunities, 


THE  BIBLE   AND   NATURE  53 

circumstances,  beneficences,  and  disciplinary  ex- 
periences may  lift  us  higher,  simply  by  our  own 
permission. 

"  Earth's  crammed  with  heaven, 
And  every  common  bush  afire  with  God : 
But  only  he  who  sees,  takes  off  his  shoes." 

The  exuberance  of  spiritual  vitality  —  the  divine 
immanence — translates  itself  to  our  senses  through 
forms,  colors,  and  chemistries.  As  the  spirit  of 
Nature  and  the  genius  of  the  Gospel  have  the 
same  source,  they  must  be  in  perfect  accord  when 
understood.  The  term,  natural,  is  often  used  in 
a  misleading  sense,  as  defining  what  is  baser,  and 
as  the  antithesis  of  what  is  spiritual.  Thus,  St. 
Paul  speaks  of  the  "natural  man,"  meaning  the 
sensuous  or  carnal  selfhood,  in  contrast  with  that 
which  is  spiritual  and  divine.  But  it  is  evident 
that  it  is  not  the  material  organism,  per  sey  which 
is  censured,  but  only  its  rule  and  abuse.  To  be 
spiritually  developed  is  not  to  be  out  of  true  pro- 
portion, but  in  the  highest  degree  normal  and 
after  the  divine  type. 

A  rounded  spiritual  vision  should  include  the 
inspiration  which  is  found  in  the  Bible,  and  that 
which  is  awakened  by  the  objective  universe. 


54  LIFE  MORE  ABUNDANT 

Nature  is  the  larger  "  Word  of  God."  Its  rhythm 
marks  his  omnipresent  and  pulsating  life  which 
unfolds  every  leaf,  paints  every  flower,  warms  the 
sunshine,  and  shimmers  in  the  sea.  By  a  habit  which 
is  almost  universal,  we  dwell  upon  secondary  and 
intermediate  things  and  look  upon  them  as  real 
forces.  To  delve  deeper  for  what  is  primary  and 
causative  would  yield  a  far  richer  return,  and  con- 
fer a  sense  of  unity  instead  of  separateness,  of  har- 
mony rather  than  discord.  Each  delightful  object 
in  nature  is  but  a  letter  in  the  great  open  volume 
of  the  universe.  Beauty  is  more  than  mechanical 
regularity,  or  even  symmetry.  Things  are  beauti- 
ful in  the  highest  sense  only  as  our  consciousness 
grasps  their  responsiveness  to  a  spiritual  fashion- 
ing. The  thought  of  the  life  and  soul  of  a  rose, 
and  of  its  inner  motive  and  ideal,  far  transcends 
its  mere  color  and  proportion.  It  is  eloquent  as 
an  expression  of  the  beauty  of  the  Divine  Mind. 
And  in  the  deeper  analysis,  its  life  and  soul  is  the 
real  rose  rather  than  the  material  which  it  has 
grasped  and  erected  into  the  graceful  form.  Who 
can  be  an  atheist  and  thereby  conclude  that  the 
rose  grows  by  chance,  or  even  in  consequence  of  a 
force  or  law  which  is  blind  ?  Beauty  has  an  inner 
meaning  and  is  fitted  to  human  appreciation. 


THE   BIBLE  AND   NATURE  $5 

The  human  soul  is  thrilled  with  joy  and  glad- 
ness in  the  simple  recognition  of  a  constant  divine 
manifestation.  As  our  physical  organism  is  di- 
rected and  molded  by  the  soul  within,  so  is  the 
whole  realm  of  Nature  permeated  and  vitalized  by 
the  warmth  of  Omnipresent  Love.  The  Bible 
assumes  that  Nature  is  its  orderly  counterpart. 
They  are  the  internal  and  external  sides  of  our 
Revelation.  The  intimate  correspondences  and 
unisons  of  the  noumenal  and  the  phenomenal,  of 
the  esoteric  and  exoteric,  of  the  centre  and  the  cir- 
cumference, form  the  gamut  of  a  theme  which  runs 
through  the  whole  Bible.  Its  accompaniment 
flows  through  the  complicated  drama  of  Job,  its 
theme  is  woven  into  the  songs  of  the  Psalms,  it 
appears  before  the  glowing  vision  of  the  Hebrew 
prophets,  and  substantially  lives  in  the  teaching  of 
Jesus  in  the  Gospels.  The  poetry  and  symbolism 
of  the  Bible  stand  out  with  living  meaning  to  the 
receptive  soul,  while  literalism  withers  its  spon- 
taneity and  vitality.  All  truths  are  stays  and  re- 
enforcements  to  Truth.  To  support  a  noble  edi- 
fice every  column  is  needed  and  must  occupy  its 
rightful  place.  The  processes,  vitality,  and  evolu- 
tion in  Nature  are  also  as  fully  recognized  in  the 
Written  Word  as  are  its  beauty  and  sublimity. 


56  LIFE   MORE  ABUNDANT 

Both  are  inherent  in  the  soul  and  in  the  outer 
world,  and  each  is  necessary  to  the  other.  All 
the  voices  of  Nature  and  the  music  of  the  spheres 
have  a  message  of  Divinity. 

"  The  heavens  declare  the  glory  of  God ; 
And  the  firmament  showeth  his  handiwork. 
Day  unto  day  uttereth  speech, 
And  night  unto  night  showeth  knowledge. 
There  is  no  speech  nor  language ; 
Their  voice  cannot  be  heard. 
Their  line  is  gone  out  through  all  the  earth, 
And  their  words  to  the  end  of  the  world. 
In  them  hath  he  set  a  tabernacle  for  the  sun, 
Which  is  as  a  bridegroom  coming  out  of  his  chamber, 
And  rejoiceth  as  a  strong  man  to  run  his  course. 
His  going  forth  is  from  the  end  of  the  heaven, 
And  his  circuit  unto  the  ends  of  it : 
And  there  is  nothing  hid  from  the  heat  thereof. 
The  law  of  the  Lord  is  perfect,  restoring  the  soul : 
The  testimony  of  the  Lord  is  sure,  making  wise  the 

simple. 

The  precepts  of  the  Lord  are  right,  rejoicing  the 

heart : 

The  commandment  of  the  Lord  is  pure,  enlightening 

the  eyes. 

The  fear  of  the  Lord  is  clean,  enduring  for  ever : 
The  judgments  of  the  Lord  are  true,  and  righteous 

altogether." 

And   again    in    the    iO4th    Psalm,    there   is   a 
dramatic  picture  of  God  in  his  world : 


THE   BIBLE  AND   NATURE  57 

"  Who  coverest  thyself  with  light  as  with  a  garment ; 
who  stretchest  out  the  heavens  like  a  curtain : 

Who  layeth  the  beams  of  his  chambers  in  the  waters ; 
who  maketh  the  clouds  his  chariot ;  who  walketh  upon 
the  wings  of  the  wind  : 

Who  maketh  winds  his  messengers  ;  his  ministers  a 
flaming  fire : 

Who  laid  the  foundations  of  the  earth,  that  it  should 
not  be  moved  for  ever. 

Thou  coveredst  it  with  the  deep  as  with  a  vesture  ; 
the  waters  stood  above  the  mountains. 

At  thy  rebuke  they  fled  ;  at  the  voice  of  thy  thunder 
they  hasted  away. 

They  went  up  by  the  mountains,  they  went  down 
by  the  valleys,  unto  the  place  which  thou  hadst  founded 
for  them. 

Thou  hast  set  a  bound  that  they  may  not  pass  over ; 
that  they  turn  not  again  to  cover  the  earth. 

O  Lord,  how  manifold  are  thy  works  1  in  wisdom 
hast  thou  made  them  all:  the  earth  is  full  of  thy 
riches. 

Yonder  is  the  sea,  great  and  wide,  wherein  are  things 
creeping  innumerable,  both  small  and  great  beasts." 

And  in  the  65th  Psalm,  the  Fatherly  benefi- 
cence and  exuberance: 

"  Thou  crownest  the  year  with  thy  goodness  ;  and  thy 
paths  drop  fatness. 

They  drop  upon  the  pastures  of  the  wilderness :  and 
the  hills  are  girded  with  joy. 


58  LIFE  MORE  ABUNDANT 

The  pastures  are  clothed  with  flocks  ;  the  valleys 
also  are  covered  over  with  corn;  they  shout  for  joy, 
they  also  sing." 

To  the  inspired  vision  of  the  Hebrew  prophets, 
Nature  was  alive  with  the  divine  immanence  and 
was  but  a  thin  veil  to  soften  the  glory  of  his  Pres- 
ence. Isaiah,  the  greatest  of  the  seers,  makes  her 
animate  and  joyous  with  praise : 

"  For  ye  shall  go  out  with  joy,  and  be  led  forth  with 
peace :  the  mountains  and  the  hills  shall  break  forth 
before  you  into  singing,  and  all  the  trees  of  the  field 
shall  clap  their  hands. 

Instead  of  the  thorn  shall  come  up  the  fir  tree,  and 
instead  of  the  brier  shall  come  up  the  myrtle  tree :  and 
it  shall  be  to  the  Lord  for  a  name,  for  an  everlasting 
sign  that  shall  not  be  cut  off." 

In  the  Gospels,  Jesus  made  Nature  eloquent  in 
parable,  metaphor,  and  poetic  interpretation.  The 
fowls  of  the  air,  the  lilies  of  the  field,  seed-sowing 
and  harvest,  the  storm,  the  sea,  the  sky,  the  wil- 
derness, the  trees  of  the  wood,  leaves  and  fruits, 
sunshine  and  tempest,  with  the  whole  face  of 
Nature,  were  standing  suggestions  and  enforce- 
ments of  truth.  The  processes  of  Nature  corre- 
spond to  the  developments  in  the  soul,  the  latter 
being  a  higher  counterpart. 


THE  BIBLE  AND   NATURE  59 

Advancement  in  the  concept  and  meaning  of 
Nature  from  the  earlier  to  the  later  writings  is 
marked.  From  the  anthropomorphic  ideal  of  God 
as  infinite  physical  force  working  the  universe  from 
without,  to  a  growing  appreciation  of  Nature  as  a 
vast  pastoral  symphony  of  praise  and  rejoicing,  and 
of  God  as  a  spiritual  indwelling  Father,  was  a  great 
forward  movement.  With  much  poetic  and  drama- 
tic symbolism  in  the  earlier  ideals,  there  was  want- 
ing that  broader  realization  of  divine  love,  beauty, 
and  perfect  adjustment,  with  which  the  truer  esti- 
mate stirs  the  soul.  Human  fellowship  with  Nature 
and  a  translated  unity  and  goodness  through  her  ex- 
pressions, were  not  clearly  perceived  until  Jesus 
brought  them  to  light.  Grandeur  and  sublimity 
mingled  with  fearfulness  must  give  place  to  divine 
intimacy  and  intuitive  concord. 

But  the  spontaneity  and  sociability  of  Nature, 
as  interpreted  by  the  Prophet  of  Nazareth  was 
destined  to  become  clouded  and  misinterpreted. 
Through  a  dogmatic  and  literal  rendering  of  the 
Sacred  Writings  she  at  length  came  to  be  regarded 
as  cold,  prosaic,  and  gloomy.  During  the  long  stag- 
nant era  between  the  days  of  the  Primitive  Church 
and  the  Renaissance,  inspiration  through  Nature 
almost  ceased.  The  somber  asceticism  and  formal 


60  LIFE   MORE  ABUNDANT 

austerity,  which  like  a  pall  wrapped  the  Middle 
Ages  in  gloom,  obliterated  all  the  joyousness  and 
friendliness  of  the  visible  creation.  Nature  was 
unsanctified  and  unclean.  Men  everywhere  saw 
their  own  inward  being  accursed  and  dogmatically 
condemned,  and  this  was  naturally  reflected  back 
from  without.  Humanity  was  in  disgrace  and 
beauty  in  an  eclipse.  Mistaking  the  way  to  be- 
come holy,  men  barred  themselves  into  desolate 
cells  and  looked  upon  bare  walls,  and  put  God's 
green  fields  out  of  sight.  The  Almighty  was  stern 
and  unlovely,  and  his  works  could  not  be  otherwise. 

When  religion  shapes  itself  into  a  formal  institu- 
tion, a  conventional,  prescribed  service  under  eccle- 
siastical dictation,  it  becomes  rigid  in  form  and 
feeble  in  inner  potency.  Scholastic  definitions 
made  by  priestly  orders  and  enforced  by  authorita- 
tive ceremonial  displace  and  smother  a  soulful  in- 
spiration and  spontaneous  vitality. 

"I  will  lift  up  mine  eyes  unto  the  hills  from 
whence  cometh  my  help."  Let  us  climb  toward 
the  summits  of  spiritual  aspiration  and  breathe 
their  pure  and  invigorating  atmosphere.  What  a 
narrowing  of  the  great,  untiring  channel  of  Revela- 
tion to  confine  it  to  one  book,  and  to  the  ancient 
time !  After  some  revelations  to  a  few  devout  men, 


THE   BIBLE  AND   NATURE  6l 

is  it  reasonable  to  think  that  God  withdrew  himself 
and  shut  off  that  "  Spirit  of  Truth  "  which  « light- 
eth  every  man  that  comcth  into  the  world  "  ?  Has 
the  "still,  small  voice"  been  silenced,  and  is  the 
devout  and  aspiring  soul  of  to-day,  which  is  recep- 
tive to  the  divine  revelation,  chronologically  too 
late  ever  to  feel  the  divine  presence  ?  Is  there  but 
one  "Holy  Land,"  or,  rather,  is  not  " every  land  a 
Palestine "  ?  Is  religion  an  historic  fruit,  sealed 
and  preserved  in  a  single  receptacle  for  our  spiri- 
tual sustenance,  or  is  it  a  living  and  abounding  per- 
ennial ?  Whichever  way  we  turn,  we  may  see  God 
through  the  medium  of  his  works.  Read  the  great 
volume  of  Nature,  solve  the  problems  of  history, 
interpret  the  significance  of  events,  penetrate  to 
the  recesses  of  the  human  soul,  and  everywhere  we 
find  the  Divine  Mind  in  some  form  and  process  of 
expression. 

All  divine  truth  should  have  a  fundamental 
place  in  the  life,  philosophy,  and  even  science  of 
to-day.  Materialism  has  hidden  the  mainspring 
of  human  evolution,  and  even  declares  that  it  does 
not  exist.  If  we  cannot  find  God  in  our  hearts 
and  homes ;  if  not  in  the  field,  forest,  and  the 
shimmering  sea ;  if  not  in  the  bursting  seed  and 
the  blooming  flower ;  if  not  in  the  busy  occupa- 


62  LIFE  MORE  ABUNDANT 

tion  and  the  silent  hour ;  if  not  in  human  exper- 
ience, somber  or  bright;  if  not  in  the  sweeping 
current  of  social  and  individual  life;  if  not  im- 
manent to-day  and  here,  we  may  look  in  vain  in 
the  manger  at  Bethlehem,  on  the  shores  of 
Galilee,  or  even  the  hill  of  Calvary.  If  we  must 
have  miracles  of  attestation,  let  us  look  at  the 
working  of  divine  forces  at  the  present  time,  as 
well  as  those  which  are  embellished  by  tradition 
and  mysticism.  We  keep  the  doors  of  our  own 
consciousness,  and  may  unwittingly  permit  eternal 
life  and  truth  —  to  be  put  away  on  storage  — 
within  the  precincts  of  our  own  souls. 

The  Word  is  made  flesh.  The  invisible  and 
spiritual  translates  itself  into  the  visible  and  ma- 
terial. Are  our  eyes  keen  enough  to  penetrate 
the  veil,  even  though  it  be  so  thin  ?  Wherever 
we  find  a  human  soul  which  breathes  forth  a 
divine  quality,  a  book  which  lifts  our  thoughts 
from  the  mundane  to  the  celestial  plane,  character 
which  impresses  good  by  simple  contact,  poetry 
which  kindles  aspiration,  loving  ministry  which 
heals  and  soothes  prevailing  woes ;  there,  in  some 
fitting  and  peculiar  translation  is  the  larger  "  Word 
of  God." 


IV 
THE    BIBLE  AND    IDEALISM 

THE  Bible  is  a  great  word-picture  in  mosaic 
designs  of  the  Ideal.  Its  infinite  variety  of  char- 
acter, history,  experience,  precept,  judgment,  and 
life,  under  many  conditions,  have  one  meaning  and 
converge  to  unity.  From  the  beginning  of  the 
Old  Testament  to  the  ending  of  the  New,  there 
is  a  constant  grading  upward — terrace  above 
terrace  —  toward  the  Absolute.  Every  inspired 
writer  strives  to  climb  the  slope  from  the  lowland 
actual  of  his  own  time  and  environment,  toward 
the  Ideal,  and  to  mark  out  the  path  for  his  gener- 
ation. His  own  soul  is  filled  with  a  radiance 
which  he  fain  would  communicate. 

It  is  a  common  impression  that  that  which  is 
called  ideal,  defines  not  only  the  unknown  but 
the  unreal.  But  the  higher  trend  of  modern 
thought  would  identify  it  as  the  ultimate  real. 
Perhaps  no  term  has  been  more  abused.  It  is 
often  employed,  not  only  as  the  antithesis  of  real- 
ity, but  as  signifying  what  is  illusive  and  even 

63 


64  LIFE   MORE   ABUNDANT 

purely  visionary.  "  A  barren  ideality "  is  often 
said  of  something  to  express  contempt.  Eminent 
makers  of  fiction,  interpreters  of  ethics,  and  even 
of  religion,  often  pride  themselves  upon  their 
realism.  Its  thinly  concealed  definition  is  mate- 
rialism rather  than  that  which  is  truly  real.  There 
is  a  higher  thought  called  idealistic  realism.  But 
many  will  not  yet  admit  that  the  Ideal  is  the  high- 
est and  most  deeply  real.  The  abode  of  conven- 
tional realism  is  within  the  realm  of  the  physical 
senses.  But  validity  more  correctly  belongs  to 
the  unseen.  Saint  Paul  affirms  that  the  things 
which  are  seen  are  temporal,  while  the  things 
which  are  not  seen  are  eternal.  The  Ideal  is  a 
vision  of  the  Infinite.  "  The  pure  in  heart  shall 
see  God."  This  is  no  mere  platitude  or  poetic 
sentiment,  but  scientific  and  psychological  truth. 
We  may  increasingly  feel  our  superiority  over 
matter,  or  rather  a  sense  of  rule  over  external 
conditions.  Our  ideal  is  a  keen  tool,  and  by  its 
skillful  wielding  we  may  carve  the  surface  of  out- 
ward conditions  into  high  or  low  relief. 

The  kingdom  is  within  you,  is  the  recognition 
and  affirmation  of  the  Ideal,  by  the  greatest  of 
idealists.  The  divine  image  is  there  enshrined, 
but  men  have  but  a  feeble  consciousness  of  that 


THE   BIBLE  AND   IDEALISM  65 

supreme  fact.  It  follows  that  the  new  education 
needs  to  be  that  of  the  consciousness  as  well  as 
the  intellect.  The  Prophet  of  Nazareth  put  aside 
the  prevailing  forms  of  worldly  wisdom  and  his 
teaching  was  entirely  that  of  inner  ideals.  His 
method  has  puzzled  the  reformers  of  all  ages. 
He  recognized  the  inherent  power  of  subjective 
creations  and  always  began  at  the  centre.  He 
realized  the  futility  of  superficial  effort  and  always 
dealt  with  the  realm  of  causes,  the  noumenal 
rather  than  the  phenomenal. 

When  human  thought  and  consciousness  are 
lifted  higher,  outward  corresponding  expression 
follows.  There  are  many  ideals,  but  only  one 
Ideal.  It  is  that  toward  which  we  are  always  ap- 
proaching but  never  fully  reach,  the  indefinable 
Ultimate.  It  is  as  if  everything  in  the  whole  cos- 
mos —  man  included  —  were  not  fitted  into  its  nor- 
mal place,  had  not  yet  fulfilled  its  mission,  but  were 
hV  earnest  search  for  adjustment.  The  ideal  is  the 
universal  drawing  power.  Evolution  with  its  pres- 
sure and  friction  may  push  from  behind,  but  it  lacks 
gentle  persuasiveness. 

Our  yearnings,  our  visions,  our  unsatisfied  at- 
tempts to  peer  down  the  vista  of  the  future  all 
come  from  our  insatiable  quest  for  the  perfect. 


66  LIFE   MORE  ABUNDANT 

We  often  speak  of  an  ideal  object,  as  a  picture, 
statue,  or  person,  in  the  sense  of  denning  superior 
merit,  but  such  idealism  is  only  relative.  Nothing 
is  ever  fully  realized.  The  final  completeness  re- 
cedes and  keeps  in  advance  because  its  mission  is 
to  draw  and  therefore  its  power  is  formative.  He 
who  holds  it  is  its  subject  and  is  being  conformed 
to  its  own  image  or  likeness.  This  comes  not  from 
any  sudden  influx  but  like  the  rings  of  growth  in  a 
tree.  Psychologically  considered,  the  simple  con- 
templation of  ideals  is  helpful. 

The  whole  purpose  and  trend  of  the  Bible  is  to 
hold  up  the  ideals  of  the  spiritual  life.  It  is  not  to 
draw  attention  to  itself,  but  it  comes  to  lift  what  is 
in  us.  It  is  a  service  book.  It  includes  material 
of  every  kind,  negative  as  well  as  positive.  As  the 
sculptor  strives  to  release  the  beautiful  statue  from 
the  block  of  crude  marble  within  which  it  is  im- 
prisoned, and  as  the  creator  of  fiction  gradually 
evolves  the  hero  or  heroine  from  unpromising 
material,  so  the  subjective  artist  essays  to  bring  his 
objective  activity  into  more  complete  conformity  to 
the  inner  model.  Every  one  has  a  potential  angel 
within,  the  release  and  development  of  which  is  a 
matter  of  interminable  pains  and  perseverance. 
The  persistence  of  the  divine  life  in  man  is  accom- 


THE   BIBLE   AND   IDEALISM  6/ 

panied  by  an  unending  series  of  lower  deaths. 
Former  ideals  are  cast  aside  like  broken  pottery, 
their  life  and  utility  being  ended. 

The  divine  in  man  is  the  same  in  essence  as  God, 
but  his  consciousness  of  the  fact  is  but  infantile. 
It  is  best  so.  Man  is  made  for  eternal  growth. 
If  in  due  season  one  ideal  were  not  replaced  by  a 
larger  one,  it  would  mean  stagnation,  even  for  an 
archangel.  The  poet  often  sings  of  eternal  rest,  but 
passive  idleness  is  not  human.  Absolute  content- 
ment is  abnormal.  A  certain  "  divine  dissatisfac- 
tion "  insures  perpetual  growth.  The  light  which  has 
been  kindled  in  the  soul  is  never  to  be  extinguished. 

The  Ideal  is  that  intangible  truth  and  reality  for 
which  man  hungers  and  thirsts.  He  fails  to  in- 
terpret his  own  restlessness.  He  is  delving  among 
lower  models  while  he  encloses  the  higher.  Dis- 
appointment will  continue  until  the  loftier  is  sought 
out  and  awakened.  Order  is  not  found  in  things 
but  must  be  set  up  in  one's  own  soul. 

Human  life  on  the  present  plane  consciously  be- 
gins with  simple  physical  sensation.  The  individual 
is  a  bundle  of  unending  possibilities,  attainable  only 
by  an  ever-increasing  proportion  of  the  spiritual,  as 
compared  with  the  sense  consciousness.  From  the 
early  base  of  material  sensation,  the  soul  is  ever 


68  LIFE   MORE   ABUNDANT 

making  experimental  and  educational  excursions, 
higher,  and  yet  higher.  But  that  is  only  the  train- 
ing of  what  has  been  implicit  from  the  beginning. 
To  go  upward  is  to  go  within.  The  soul  which  is 
bruised  and  depressed  by  rough  contact  with  the 
world  may  retire  within  itself  to  the  divine  centre 
and  commune  with  the  indwelling  God.  There, 
and  there  alone,  it  can  sit  face  to  face  with  the 
Ideal  and  have  a  vision  of  perfect  love  and  spiritual 
freedom.  "  Men  may  rise  upon  the  stepping-stones 
of  their  dead  selves  to  higher  things."  One  finds 
satisfaction  only  as  by  aspiration  he  surpasses  him- 
self. 

The  soul  has  true  creative  power.  It  is  always 
making  itself  over,  and  virtually  makes  its  own 
objective  world.  The  same  material  environment, 
to  different  observers,  may  be  bright  or  dark,  in 
fact,  living  or  paralyzed.  The  difference  is  due  to 
varying  inner  reflection  or  re-formation.  Aspira- 
tion may  become  a  cultivated  habit.  In  the  corri- 
dors of  the  soul  the  ego  can  set  up  statues  or  hang 
pictures  of  its  own  designing.  There  they  seem  to 
breathe  and  live.  The  potential  artistic  power  has 
no  limit.  The  technique  of  the  professional  De- 
signer may  wane,  but  the  skill  of  the  unseen  genius 
increases. 


THE  BIBLE  AND   IDEALISM  69 

The  Bible,  under  a  spiritual  interpretation,  points 
toward  the  Ideal.  Scholastic  dogmatism  renders 
the  book  dry  and  unattractive.  The  realism  of  the 
letter  hides  its  inner  light.  In  order  that  the  fine 
gold  of  its  ideals  may  be  assimilated  and  trans- 
muted into  living  spiritual  manifestation,  they  are 
presented  in  a  great  variety  of  combinations  and 
conditions,  shown  at  all  angles  and  in  different 
lights,  and  tested  in  their  adaptation  to  unlike  ages, 
races,  nations,  and  forms  of  government.  Through 
them  the  divine  principle  flows  into  the  lives  of 
rich  and  poor,  learned  and  ignorant,  high  and  low, 
and  its  quality  is  exhibited  in  all  stages  of  progress, 
from  the  tender  shoot  to  full  maturity.  Its  mold- 
ing power  touches  life  on  every  side.  Emerson 
wisely  says  that,  "  A  man  is  a  bundle  of  relations, 
a  knot  of  roots,  whose  flower  and  fruitage  is  the 
world." 

Who  can  fully  define  the  Ideal  ?  Shall  its  absolute 
and  relative  elements  be  love,  goodness,  truth,  and 
beauty?  All.  The  divine  perfection  is  wholly 
inclusive,  a  rounded  sphere.  While  the  Ideal 
abstractly  is  perfection,  the  human  aspect  must 
ever  remain  relative.  Though  the  Abstract  is  un- 
knowable and  unattainable,  its  influence  upon  life 
is  all  important.  The  dominant  element  in  the 


70  LIFE   MORE  ABUNDANT 

ultimate  Pattern  is  love  —  love  universal.  But  this 
encloses  a  noble  group  of  subordinates.  Love  in- 
cludes and  energizes  beauty,  truth,  and  goodness. 
Beauty  is  more  than  shapely  form  and  symmetrical 
proportion.  It  is  the  spirit  of  harmony  in  expres- 
sion. It  grasps  inharmony,  recreates  and  idealizes 
it,  possesses  it  with  order  and  fills  it  with  soul. 
Again  we  are  brought  back  to  the  subjective. 
Beauty  is  a  reflection  of  what  is  in  the  beholder, 
hence  it  is  primarily  a  soul  quality.  Even  art 
cannot  be  objective  for  all  outward  beauty  is 
only  a  work  of  art.  Different  observers  may 
clothe  the  same  graceful  statue  with  purity  or 
voluptuousness. 

Truth  is  the  ideal  of  conformity  to  law,  the  nor- 
mal type.  When  the  soul  has  realized  the  truth  of 
nature  and  art,  it  is  their  conqueror.  The  love  of 
right,  justice  or  sincerity  is  both  instinctive  and 
an  inspiration.  "  Man  was  made  to  look  upward," 
says  that  delightful  modern  mystic,  Maeterlinck : 

"  We  all  live  in  the  sublime.  Where  else  can  we 
live  ?  That  is  the  only  place  of  life.  And  if  aught 
be  lacking,  it  is  not  the  chance  of  living  in  heaven, 
rather  is  it  watchfulness  and  meditation  ;  also,  perhaps, 
a  little  ecstasy  of  the  soul.  Though  you  have  but  a 
little  room,  do  you  fancy  that  God  is  not  there  too,  and 
that  it  is  impossible  to  live  there,  in  a  life  that  shall  be 


THE   BIBLE   AND   IDEALISM  71 

somewhat  lofty  ?  If  you  complain  of  being  alone,  of 
the  absence  of  events,  of  loving  no  one  and  being  un- 
loved, do  you  think  that  the  words  are  true?  .  .  . 
All  that  happens  to  us  is  divinely  great,  and  we  are  al- 
ways in  the  center  of  a  great  world." 

The  Ideal  which  dwells  in  the  soul  is  the  thought 
of  oneness  with  divinity,  a  native  attraction  of  a 
man  towards  his  Source,  a  coherent  aspiration 
Godward.  The  ultimate  and  highest  Good  is  an 
eternal  magnet  —  that  totality  of  all  moral  and 
spiritual  completeness  which  defines  the  Eternal 
Spirit. 

The  ideal  of  the  divine  in  human  form  we  call 
the  Incarnation.  It  is  the  conjunction  of  the  two 
which  become  one,  made  materially  manifest.  The 
one  supreme  fact  thus  named  gains  its  significance 
because  it  testifies  of  a  universal  law.  It  is  not 
abnormal  or  super-normal,  but  a  natural  develop- 
ment. The  ideal  of  the  rose  is  to  blossom,  and  in- 
carnation is  the  fulfillment  of  destiny.  Every  law, 
by  correspondence,  has  application  up  and  down, 
as  well  as  upon  its  own  plane.  There  is  a  spiritual, 
as  well  as  material  gravitation,  and  the  tides  of 
high  life  are  as  well  defined  as  those  of  the  great 
deep.  The  life  of  nature  as  well  as  inspiration  in 
man,  moves  towards  an  ideal. 


72  LIFE   MORE  ABUNDANT 

*  In  buds  upon  some  Aaron's  rod 
The  childlike  ancient  saw  his  God  ; 
Less  credulous,  more  believing,  we 
Read  in  the  grass  —  Divinity. 

"  From  Horeb's  bush  the  Presence  spoke 
To  earlier  faiths  and  simpler  folk  ; 
But  now  each  bush  that  sweeps  our  fence 
Flames  with  the  Awful  Immanence  I  " 


What  a  costly  mistake  has  been  the  substantial 
isolation  of  Jesus  !  Such  was  not  his  purpose. 
The  Christ  consciousness  has  often  been  intro- 
duced as  a  formal  stranger.  Man  has  been  authori- 
tatively proclaimed  as  incapable  and  depraved. 
Thus  the  mirror-like  normal  Model  which  he  has 
held  before  himself,  has  been  marred. 

Truth,  in  fact,  is  inoperative  until  it  is  vivified 
into  an  ideal.  Then  it  lives.  It  matters  little,  as 
a  fact,  or  event,  whether  or  not  William  Tell  ever 
existed.  But  the  heroic  virtue  and  patriotism  en- 
closed in  the  story  has  ever  been  a  molding  force 
in  Swiss  character  and  in  a  general  love  of  liberty. 
The  ideal  outweighs  a  thousand  events.  History 
is  meaningless  unless  it  lives.  "  Let  the  dead 
bury  their  dead."  There  is  much  evidence  that 
the  thought  of  a  Western  Continent  loomed 
strongly  in  the  European  consciousness  before 


THE   BIBLE  AND   IDEALISM  73 

Columbus  actualized  the  fact.  The  ideal  preceded 
and  projected  the  event.  Do  not  hide  the  ideal 
behind  dry  and  superficial  happenings  but  burnish 
it  and  bear  it  aloft.  Let  every  one  mark  deeply 
his  specification,  and  conformity  to  the  drawing 
will  increase.  A  corresponding  law  lives  and 
moves  upon  the  physical  plane  of  expression. 

The  relative  value  between  circumstance  and  law 
is  especially  marked  in  the  biblical  literature.  A 
bare  historic  episode  may  be  one  of  many  expres- 
sions of  truth,  but,  of  itself,  it  is  too  narrow  to 
sustain  the  full  superstructure.  A  vital  principle 
must  also  root  in  the  living  present.  The  spiritual 
marrow  of  the  Bible  is  mostly  contained  in  poetic 
and  idealistic  form  rather  than  in  letter  and  history. 
It  may  be  that  "  facts  are  stubborn  things,"  but 
often  they  are  dead  and  dry  barriers  —  precedents 
in  the  path  of  progress.  How  the  flowing  imagery 
of  many  of  the  psalms  uplifts  and  inspires ! 
Modern  indifference  to  the  Bible  is  largely  the 
result  of  an  undue  emphasis  which  has  been  placed 
upon  occurrences  whether  true  or  uncertain.  In- 
spired truth  inspires.  There  is  a  strange  inclina- 
tion to  burrow  near  the  surface  rather  than  delve 
for  ultimates.  The  unsatisfactory  nature  of  con- 
ventions and  ready-made  ruts  is  evident,  for  spiri- 


74  LIFE   MORE  ABUNDANT 

tual  verity  is  original  and  spontaneous  in  the  soul. 
"The  truth  shall  make  you  free." 

Ideals  project  themselves  across  the  vista  of  the 
future.  The  soul  must  look  forward.  While  the 
lessons  of  the  past  may  be  profitable  for  reproof 
and  educational  discipline,  they  are  but  auxiliary. 
History  is  full  of  tethering-posts  to  which  truth 
has  been  tied  and  obstructed.  The  low-vaulted 
past  is  not  inspirational,  though  it  furnishes  the 
kindling  which,  when  ignited,  lights  up  the  forward 
highway.  What  we  have  suffered  and  survived  is 
consumed  in  the  furnace  of  life  in  order  that  its 
energy  may  be  transmuted  into  spiritual  newness 
and  vigor.  Let  us  smile  upon  the  coming  time 
and  it  will  respond  with  a  greeting  to  us.  If  the 
body  gives  signs  of  infirmity  let  us  not  forget  that 
we  are  not  bodies,  but  unfolding  souls.  The  youth- 
ful and  optimistic  temper  will  not  permit  mental 
rigidity,  spiritual  lethargy,  or  a  religion  of  exclusion. 

Never  before  in  the  world's  history  was  there  so 
clear  an  understanding  of  human  inspiration. 
With  research  penetrating  unwonted  fields,  with 
knowledge  marvelously  expansive,  with  philan- 
throphy  more  scientific  and  practical,  and  with 
hopefulness  systematically  culivated,  we  hail  the 
new  time  with  joyful  anticipation.  We  may  pitch 


vRSITY  / 
or  J 

THE   BIBLE   AND    IDEALISM  75 

a  tent  for  a  night  in  the  field  of  retrospection  but 
do  not  let  us  make  it  a  residence.  Learning  as  we 
do  through  contrast,  the  very  mistakes  of  former 
years  should  lend  a  new  impetus  to  our  advance. 
The  man  of  to-day  is  great  in  proportion  to  the 
obstacles  which  he  has  overcome.  Jacob,  with  a 
strained  thigh,  wrestled  all  night  with  the  adver- 
sary and  became  a  new  man  and  was  given  a  new 
name.  He  who  has  little  faith  in  himself  is  likely 
to  have  but  a  feeble  faith  in  God.  The  divine  in- 
dwelling is  the  supreme  and  only  remedy  for  the 
ills  of  life.  Paul  was  a  true  idealist :  "  Rejoice 
alway.  ...  In  everything  give  thanks."  Such 
a  spirit  transforms  tribulation,  sweeps  away  pessi- 
mism and  makes  the  world  over.  The  "  new 
heaven  and  new  earth"  are  ideals  capable  of  reali- 
zation. As  "  Alps  on  Alps  arise,"  so  summit  after 
summit  of  spiritual  attainment  lifts  its  head  before 
us,  and  each  furnishes  a  vantage  ground  for  a 
victory  over  the  next. 

To  be,  forms  the  basis  of  to  do.  While  the 
seer,  to  our  minds,  is  mainly  associated  with  the 
ancient  time,  he  is  more  than  ever  needed  to-day. 
Said  Archimedes  of  ancient  Syracuse :  "  Give  me 
a  fulcrum  on  which  to  rest  and  I  will  move  the 
earth."  But  Emerson,  the  modern  idealist,  found 


76  LIFE    MORE  ABUNDANT 

a  fulcrum  to  move  a  greater  world  than  that  of 
matter. 

The  Bible,  as  a  great  living  unity  in  variety, 
seeks  to  enthrone  the  Ideal  in  man.  In  one  of 
our  former  books l  a  brief  enumeration  of  some  of 
the  idealistic  elements  of  the  sacred  Scriptures  was 
made  for  which  liberty  is  taken  in  their  quotation. 

"  The  Inspired  Book  touches  every  life  in  its  full 
breadth  and  at  every  point.  That  supreme  spiritual 
aspiration  and  God-consciousness  that  illumined  men 
of  old  will  inspire  men  of  to-day.  Those  great  divine 
sources  and  springs  have  not  lost  their  power  to  kindle 
new  life.  The  history  of  the  Jewish  nation  is  a  grand 
drama,  the  ever-shifting  scenes  of  which  portray  vice 
and  virtue  worked  out  in  character  and  life,  each  to  its 
legitimate  result.  With  natural,  free  interpretation  of 
the  Book,  its  light  will  grow  clearer  and  broader,  and 
it  will  be  an  ever-unfolding  source  of  inspiration  to 
human  life." 

The  Bible  is  instinct  with  the  idealism  of  the 
ancient  time.  Each  successive  generation  catches 
its  living  glow  anew.  Its  truth  is  old,  yet  ever  new. 
Its  inner  significance  expands  under  new  condi- 
tions and  combinations.  Changing  applications  and 
adjustments  take  place,  but  its  beams  of  light  will 
continue  to  shine  on  generations  yet  unborn. 


"  God's  Image  in  Man,"  Lee  and  Shepard,  Boston. 


THE   BIBLE   AND   IDEALISM  // 

Those  things  which  have  served  their  purpose 
make  the  soil  for  new  planting.  As  the  mists  of 
early  morn  dissolve  and  disappear  when  the  sun 
arises,  so  the  modern  atmosphere  wipes  out  dog- 
matism and  scholastic  self-sufficiency.  There  is  a 
subtle  integration  and  disintegration  active  at  the 
same  time.  The  traditionalist  feels  that  the  very 
foundation  stones  are  crumbling,  while  those  which 
are  to  replace  them  are  not  yet  evident  to  him. 
But  be  courageous,  for  while  the  old  is  slipping 
away,  there  is  growing  in  human  consciousness 
a  greater  faith,  a  grander  religion,  and  a  mystic 
revelation  of  the  Ideal.  He  who  has  been  con- 
tent with  the  theory  of  an  occasional  interposition 
of  the  infinite  hand  of  a  far-away  Deity,  may 
awaken  and  find  himself  in  a  beautiful  and  orderly 
universe,  with  the  sense  of  the  Immanent  One 
within  himself.  Reverently  speaking,  God  is 
brought  home.  What  a  discovery  and  inspiration 
in  such  a  transition  !  As  Mont  Blanc  towers  up 
above  the  horizon  to  the  approaching  traveler 
grand  and  indescribable,  so  the  Ideal  lifts  its  sym- 
metrical and  awe-inspiring  proportions  to  thrill  his 
being.  It  is  not  isolated,  but  all-inclusive.  The 
explorer  finds  himself  in  a  social  universe  where 
everybody  and  everything  is  his  relative.  Instead 


78  LIFE   MORE  ABUNDANT 

of  separation  there  comes  a  new  sense  of  unity 
and  universal  friendliness.  He  finds  even  that 
every  throb  of  pain,  every  heavy  cross,  every 
frown  of  fate,  and  every  pathetic  event,  has  some 
educational  and  beneficent  fruit.  It  fits  into  a 
larger  and  even  a  universal  plan.  Even  so-called 
death  is  but  a  new  birth  into  higher  life  and  larger 
opportunity.  Out  of  the  cruder  expression  grows 
one  more  sublimated,  refined,  and  glorious.  But 
the  Ideal  makes  its  presence  felt  only  to  him  who 
opens  his  eyes. 

Idealism  is  scientific  in  a  true  sense.  Truth  is 
an  all-inclusive  unit,  and  science,  or  exact  truth, 
cannot  be  fenced  off  and  limited  to  the  material 
realm.  There  can  be  no  higher  proof  of  any  prin- 
ciple than  that  it  fits  the  constitution  of  man.  He 
is  the  universal  unit  of  measure.  If  a  proposition 
is  adjusted  to  the  soul  and  satisfies  every  craving, 
it  cannot  be  false.  Even  the  nature  of  divinity  is 
to  be  gauged  by  humanity.  There  is  a  rapid  trend 
in  science  from  materialism  toward  spiritual  refine- 
ment. As  accurate  research  digs  deeper,  evi- 
dences of  design  and  unity  are  multiplied.  The 
analytical  by-paths  in  all  directions  finally  converge 
toward  a  grand  synthesis.  Every  discovery  and 
development  lends  additional  proof  to  the  proposi- 


THE   BIBLE   AND    IDEALISM  79 

tion  that  what  should  be,  is.  By  such  an  assump- 
tion, Laplace  worked  out  the  elimination  of  what 
had  been  regarded  as  the  uncertainties  and  irregu- 
larities of  the  solar  system.  The  hypothesis  of 
what  is  ideal  prepares  and  points  out  the  way  to 
the  scientific  actual.  Science  may  be  defined  as 
demonstration.  It  is  the  ideal  coming  into  appear- 
ance. In  the  mind  it  is  the  instinctive  recognition 
of  truth.  Not  merely  one  Word,  but  every  word 
is  made  flesh.  Real  construction  is  from  mind 
stuff  rather  than  material  protoplasm.  The  truth 
we  have  with  us,  but  the  greater  truth  is  always 
a  little  in  advance.  If  the  shepherds  of  Chaldea 
saw  a  near-by  star  which  told  a  story,  how  much 
greater  the  wonder  which  confronts  the  modern 
astronomer  in  the  nightly  starry  host  his  camera 
registers  and  which  he  catalogues. 

There  are  ideals  for  the  race,  nation,  and  world, 
as  well  as  for  the  individual.  They  have  trans- 
forming and  molding  power.  Note  one  or  two 
specimens  of  the  many  in  the  Bible.  "  They  shall 
beat  their  swords  into  ploughshares,  and  their 
spears  into  pruning  hooks ;  nation  shall  not  lift  up 
sword  against  nation,  neither  shall  they  learn  war 
any  more."  (Micah  iv,  3)  "And  the  wolf 
shall  dwell  with  the  lamb,  and  the  leopard  shall  lie 


80  LIFE   MORE   ABUNDANT 

down  with  the  kid;  and  the  calf  and  the  young 
lion  and  the  fatling  together;  and  a  little  child 
shall  lead  them.  And  the  cow  and  the  bear  shall 
feed;  their  young  ones  shall  lie  down  together: 
and  the  lion  shall  eat  straw  like  the  ox.  And  the 
sucking  child  shall  play  on  the  hole  of  the  asp,  and 
the  weaned  child  shall  put  his  hand  on  the  basi- 
lisk's den.  They  shall  not  hurt  nor  destroy  in  all 
my  holy  mountain :  for  the  earth  shall  be  full  of 
the  knowledge  of  the  Lord,  as  the  waters  cover 
the  sea."  (Isaiah  xi,  6-9)  "Finally,  brethren, 
whatsoever  things  are  true,  whatsoever  things 
are  honorable,  whatsoever  things  are  just,  whatso- 
ever things  are  pure,  whatsoever  things  are  lovely, 
whatsoever  things  are  of  good  report ;  if  there  be 
any  virtue,  and  if  there  be  any  praise,  think  on 
these  things."  (Philippians  iv,  8)  Such  ideals 
cannot  be  too  often  repeated.  Psychologically, 
they  are  kept  bright  and  prominent  by  reitera- 
tion. The  Pattern,  when  steadily  held  aloft,  glows 
before  the  mind  like  a  beacon  light.  If  one  fully 
occupy  himself  with  the  good,  evil  at  length  be- 
comes a  negation.  As  positive  reality  lights  up 
the  soul,  the  negative  shadows  dissolve  to  their 
native  nothingness. 

The  goal  for  the  individual  soul  is  the  higher 


THE   BIBLE  AND   IDEALISM  8 1 

or  spiritual  consciousness.  The  term  "cosmic 
consciousness"  is  one  which  some  have  recently 
employed  to  represent  the  supreme  Ideal,  and  it  is 
very  suggestive.  It  signifies  the  recognition  not 
merely  of  a  material  order  but  of  a  spiritual 
totality.  The  fragmentary  things  of  life  and  of 
the  universe  are  rejoined  and  repaired,  the  fogs 
and  shadows  dissolve,  and  the  rough  places  are 
made  smooth.  It  is  an  intelligently  cultivated 
feeling  —  nay,  vision  —  not  merely  of  nature  and 
mass,  but  of  a  cosmos  of  Mind,  Spirit,  and  Love. 
It  involves  soul  responsiveness  to  the  largest 
and  highest  environment.  Divinity  is  our  own. 
Through  oneness  and  receptivity,  we  let  it  print 
itself  upon  us. 


BIBLICAL    POETRY    AND    FICTION 

ANY  revelation,  to  be  a  real  revelation,  must  be 
adapted  to  the  inner  conditions  of  the  recipient. 
Blot  out  what  is  poetic  and  imaginative  from  living 
literature,  and  the  more  inspirational  and  soul- 
moving  part  would  be  gone.  These  forms  of 
writing  have  a  warmth  and  depth  of  appeal  un- 
equaled  by  what  is  prosaic,  and  must  be  regarded 
as  effective  vehicles  for  religious  truth.  It  is  in- 
herently impossible  for  a  mind  of  plain  severity  to 
assimilate  the  divine  exaggerations  of  the  poet,  or 
to  enter  his  rich  creative  realm.  Some  careful 
observers  think  it  a  matter  of  doubt  whether  it  is 
possible  for  the  Occidental  mind  ever  to  fully 
comprehend  the  Oriental,  and  we  should  remember 
that  the  Bible  is  wholly  a  Book  of  the  East. 

Not  merely  great  learning,  but  nothing  less 
than  the  cultivated  imagination  is  well  equipped 
to  sift  the  divine  precious  metal  from  the 
human  dross  which  ages  of  ignorance  and  cre- 
dulity have  fastened  upon  the  Scriptures,  The 


BIBLICAL  POETRY  AND   FICTION          83 

destructive  literalism,  which  the  stern  but  con- 
scientious orthodox  believer  reads  into  the  Word, 
is  found  quite  as  often  and  as  strong  among  his 
prosaic  destructive  critics.  Though  radically  in 
opposition,  at  this  point  they  agree.  Scepticism 
and  even  atheism  is  largely  caused  by  the  posi- 
tive lack  of  the  poetic  imagination  which  is  so 
exuberant  in  Holy  Writ. 

If  there  be  some  reluctance  to  the  admission  of 
the  value  of  poetic  form  as  a  channel  for  Scrip- 
tural truth,  what  shall  be  expected  of  the  fictional, 
which,  in  reality,  is  one  of  the  most  effective  means 
it  is  possible  to  employ  ?  It  is  not  its  mission  to 
mystify  or  exaggerate,  but  to  awaken  and  interest. 
If  it  does  not  light  up  the  plain  substance  of  what 
is  real,  it  does  not  serve  its  purpose.  The  most 
fertile  domain  of  the  soul  is  that  of  the  emotional 
nature. 

Our  Western  temperament  of  sharp  outline 
cannot  well  appreciate  the  necessity  of  the  more 
fanciful  or  figurative  method  of  teaching,  and 
that  imaginary  stories,  or  fables,  often  bring  home 
the  most  weighty  principles.  The  parable,  which 
was  one  of  the  most  telling  of  the  methods  em- 
ployed by  Jesus,  under  literary  classification 
belongs  in  the  department  of  fiction.  The  instru- 


84  LIFE   MORE  ABUNDANT 

ments  to  reach  the  heart  of  man  need  to  be  fitted 
to  his  most  favoring  approaches. 

The  poetry  of  the  Western  World  has  two 
leading  forms  of  expression  which  are  known  as 
rhyme  and  metre.  Without  at  least  one  of  these 
we  do  not  distinguish  it  as  poetry.  But  Hebrew 
scholars  assure  us  that  the  range  of  the  poetry  of 
that  language  is  vastly  wider.  It  possesses  a 
subtle  and  graceful  rhythm,  but  neither  rhyme 
nor  metre  is  essential.  Syllabic  correspondence 
and  measurement  for  distinctive  poetry  were  not 
essential  to  the  Hebrew  ear.  In  the  deeper  sense 
that  which  is  truly  poetic  depends  not  upon  verbal 
uniformity,  but  proportion  of  the  romantic  and 
idealistic  quality.  It  is  the  subtle  designing  of 
the  imaginative  faculty  which  introduces  its  subject 
most  deeply  into  truth  and  the  divine  mysteries. 
It  is  the  charming  office  of  poetic  art  to  paint 
symmetrical  pictures  in  the  mind,  and  these  are 
often  far  more  truly  educational  than  any  bald 
presentation  of  logical  truth.  There  is  a  dramatic 
atmosphere  to  that  which  is  imaginative,  which 
invests  the  plain  substance  of  principle  and  makes 
it  live  before  the  soul. 

How  uplifting  and  inspiring  the  poem  of  the 
Twenty-third  Psalm,  and  yet  as  measured  by 


BIBLICAL  POETRY    AND   FICTION          8^ 

prosaism,  how  little  of  it  is  strictly  true!  The 
whole  book  of  Psalms  is  inherently  a  series  of 
graphic  sketches,  deftly  drawn,  and  rich  in  fancy, 
and  the  Proverbs  and  Job  are  exuberant  in  imagin- 
ative light  and  shade.  Many  other  biblical  books 
also  contain  songs,  reveries,  visions,  rhapsodies, 
and  flowers  of  speech.  Both  the  major  and  minor 
prophets  often  break  forth  into  poetic  and  exultant 
strains  and  give  full  rein  to  what  a  sober  realist 
might  call  extravagance.  The  great  lesson  which 
the  Occidental  Christian  needs  to  learn  from  East- 
ern sacred  lore  is  enthusiasm,  and  not  much  less, 
spiritual  entertainment.  The  logical  doctrinaire, 
dealing  with  hard  fact  and  sharp  discrimination, 
should  become  more  plastic  and  responsive.  The 
man  of  the  West  puts  little  warm  devotion  into 
his  religion,  and  gets  no  great  joy  out  of  it.  It  is 
vastly  more  of  a  duty  than  privilege.  If  the 
spiritual  and  religious  stratum  in  man  be  the  high- 
est in  his  constitution,  it  should  be  the  seat  of  the 
play  of  his  finest  soul  forces. 

Must  the  drama,  the  most  powerful  of  all 
teachers,  be  forever  confined  to  what  is  frivolous, 
or  at  the  best,  only  of  the  material  order  ?  What 
a  field,  almost  wholly  unoccupied,  for  a  higher 
creative  art !  The  unsatisfied  spiritual  hunger 


86  LIFE  MORE  ABUNDANT 

for  inspirational  and  dramatic  activity  of  a  lofty 
quality,  is  the  direct  cause  of  occasional  outbreaks 
of  fanaticism.  The  poetic  fancy  of  men  demands 
an  outlet,  and  if  that  of  the  higher  order  be  sup- 
pressed, it  will  burst  forth  in  low  and  illegitimate 
forms.  It  is  beginning  to  be  widely  recognized 
that  if  the  Church  is  to  increase  or  even  hold  its 
present  influence,  it  must  absorb  and  utilize  many 
forces  which  it  has  discouraged  or  barred  out. 
The  human  consciousness  can  no  longer  occupy  a 
compartment  by  itself.  The  drama  is  the  natural 
kindergarten  for  the  adult,  and  human  nature  is  so 
insistent  upon  its  visible  exercise  that  it  will  take 
realism  from  below,  if  denied  the  idealism  of  a 
purer  atmosphere. 

In  the  King  James  version  of  the  Bible  the  text 
of  the  poetry  of  the  Bible  is  all  printed  in  the 
prosaic  form,  so  that  there  is  no  outward  mark  of 
difference  for  the  indiscriminative  reader.  But  in 
the  English  version  of  1884,  and  in  the  new  Ameri- 
can standard  version,  published  in  1901,  the  Books 
of  Psalms,  Proverbs,  Job,  and  Song  of  Solomon 
are  rendered  in  modern  poetic  form.  The  same  is 
also  true  in  occasional  outbursts  of  a  similar  spirit 
in  other  Books,  an  example  of  which  may  be  noted 
in  Isaiah,  chap,  xxxviii  Dr.  A.  W.  Hitchcock,  in 


BIBLICAL   POETRY  AND   FICTION          8/ 

his  very  valuable  work  upon  the  Bible,  says,  re- 
garding Hebrew  poetry : 

"  It  is  the  reflection  of  inner  states,  and  of  the  effect 
which  nature  and  experience  have  upon  the  soul. 
It  is  subjective  rather  than  objective  and  didactic, 
lyric  rather  than  descriptive  or  dramatic.  .  .  .  Mind 
and  matter,  brought  together,  produce  philosophy ; 
fancy  and  matter,  invention ;  muscle  and  matter,  labor ; 
spirit  and  matter,  religious  expression  such  as  we  have 
in  the  Old  Testament.  The  Hebrews  were  not  phil- 
osophers, nor  inventors,  nor  toilers,  but  they  could  not 
help  expressing  themselves  in  the  Psalms." 

The  narrative  of  the  Creation  in  Genesis  may  be 
designated  as  a  pictorial  imaginative  sketch  of  the 
harmony,  mystery,  and  divine  completeness  of  the 
Eternal  Intelligence.  Its  purpose  is  not  to  inform 
the  understanding  or  impart  cosmic  knowledge, 
but  to  inspire  and  uplift  the  soul.  Poetry  need 
not  be  regarded  as  ornamental  or  embellished 
literature,  but  as  inner  truth  expressed  in  artistic 
form.  It  appeals  to  the  feelings  of  the  heart 
rather  than  the  reason  of  the  head.  It  is  spiritual 
experience  cast  in  emotional  or  recitative  measure. 
The  prevalent  almost  unconscious  translation  of 
the  poetry  of  the  Bible  into  hard  fact  or  "  frozen 
truth "  has  been  very  harmful  to  its  usefulness 
and  right  interpretation. 


88  LIFE   MORE  ABUNDANT 

A  good  example  of  Oriental  teaching  through 
imagination  of  the  fictional  variety  is  found  in  the 
Book  of  Judges  (ix,  8-15). 

"  The  trees  went  forth  on  a  time  to  anoint  a  king 
over  them ;  and  they  said  unto  the  olive  tree,  Reign 
thou  over  us.  But  the  olive  tree  said  unto  them, 
Should  I  leave  my  fatness,  wherewith  by  me  they 
honor  God  and  man,  and  go  to  wave  to  and  fro  over 
the  trees  ?  And  the  trees  said  to  the  fig  tree,  Come 
thou,  and  reign  over  us.  But  the  fig  tree  said  unto 
them,  Should  I  leave  my  sweetness,  and  my  good  fruit, 
and  go  to  wave  to  and  fro  over  the  trees  ?  And  the 
trees  said  unto  the  vine,  Come  thou,  and  reign  over  us. 
And  the  vine  said  unto  them,  Should  I  leave  my  wine 
which  cheereth  God  and  man,  and  go  to  wave  to  and 
fro  over  the  trees  ?  Then  said  all  the  trees  unto  the 
bramble,  Come  thou,  and  reign  over  us.  And  the 
bramble  said  unto  the  trees,  If  in  truth  ye  anoint  me 
king  over  you,  then  come  and  put  your  trust  in  my 
shadow :  and  if  not,  let  fire  come  out  of  the  bramble, 
and  devour  the  cedars  of  Lebanon." 

A  strong  simile  of  the  varieties  of  human  char- 
acter, of  current  events  of  the  time,  and  prophetic 
of  their  outcome. 

The  Book  of  Jonah  is  undoubtedly  fable  rather 
than  history.  Whether  or  not  the  brief  story  has 
any  historic  background,  the  main  purpose  —  the 
teaching  of  great  moral  principles  through  hyper- 
bole—  is  entirely  evident.  Through  an  imagina- 


BIBLICAL  POETRY  AND   FICTION          89 

tive  story,  it  is  graphically  taught  that  the  clear 
call  of  duty  cannot  be  evaded  or  left  behind  with 
impunity.  When  the  "  word  of  the  Lord  "  comes 
distinctly  to  us,  demanding  active  conformity,  it  is 
in  vain  that  we  flee  away.  An  attempt  to  evade 
the  divine  obligation  is  tantamount  to  absolute 
denial.  Anger  and  selfishness  also  receive  a  stern 
rebuke  from  the  voice  of  God  in  the  soul.  The 
story  is  not  that  of  the  strange  adventures  of  a 
man,  but  of  the  varying  impulses  of  the  heart. 
All  phases  of  character  are  brought  into  a  focus 
of  light  by  the  dramatic  handling  of  imaginative 
material. 

To  interest  and  arouse  the  childlike  tempera- 
ment of  the  Eastern  races,  the  picturesque  method 
of  teaching  is  indispensable.  Dr.  K.  C.  Anderson, 
in  his  most  valuable  and  interesting  work,  "  The 
Larger  Faith,"  observes  : 

"  What  we  are  to  see  in  the  narratives  of  the  Nativ- 
ity is  the  religious  imagination  of  the  first  Christians 
endeavoring  to  construct  for  their  already  idealized 
Messiah  a  fitting  dramatic  entrance  into  the  world. 
To  suppose  that  angels  literally  articulated  to  the 
shepherds  on  the  plains  of  Bethlehem  that  the  Messiah 
had  been  that  day  born,  that  the  heavens  were  literally 
opened,  disclosing  a  multitude  of  the  heavenly  host, 
and  that  there  was  literally  sung,  audible  to  outward 


90  LIFE   MORE  ABUNDANT 

ears,  the  words  of  the  Christian  anthem,  «  Glory  to 
God  in  the  highest,  on  earth  peace,  good  will  toward 
men,'  is  to  take  all  poetry  out  of  the  exquisite  narra- 
tives, and  to  lose  the  fine  spiritual  truth  which  comes 
home  to  the  imagination  and  heart  of  man.  Not  only 
is  it  not  true  that  to  make  these  narratives  the  poetical 
vestments  of  sublime  truths  is  to  reject  them  as  worth- 
less, it  is  only  when  we  cease  to  regard  them  as  bald 
statements  of  outward  facts,  and  treat  them  as  poetry, 
as  drama,  that  we  preserve  them  for  religious  use. 
For  historical  criticism  will  continually  protest  against 
the  former  interpretation,  and  the  common  sense  of 
men  will  continually  reject  it.  The  account  of  the 
star  —  wonderful,  mystical  —  of  the  wise  men  traveling 
far  from  the  east,  of  the  angels  looking  down  from 
heaven  and  singing  wondrous  songs,  is  not  history,  but 
poetry." 

The  imagination  is  the  great  inspiration  of  life 
and  takes  hold  of  things  unseen  and  eternal,  while 
formal  fact  and  logic  meet  with  a  much  feebler  re- 
sponse in  man.  The  absence  of  faith  and  optimism 
in  moral  and  spiritual  things  is  a  radical  limitation. 
No  "day  of  Pentecost"  could  ever  be  the  result 
of  mere  prosaic  statements,  even  though  they  be 
facts.  The  ideal  must  be  in  advance  of  present 
realization.  The  creative  and  soul-moving  forces 
of  religion  reside  in  the  beatific  zone  of  conscious- 
ness. Some  philosopher  has  said  :  "  Let  me  make 
the  songs  of  a  nation  and  I  care  not  who  makes 


BIBLICAL  POETRY  AND   FICTION          91 

its  laws."  The  Christian  consciousness  far  trans- 
cends the  influence  of  the  historic  confession. 
Hymnology,  whether  pure  or  faulty,  has  done  far 
more  in  shaping  religious  belief  than  the  whole 
consensus  of  theological  dogmas.  In  the  great 
evangelistic  tours  of  Moody  and  Sankey  through 
the  English-speaking  world  it  is  probable  that  the 
service  of  song,  in  its  power  upon  men,  far  out- 
weighed that  which  came  from  exhortation.  The 
great  anthems,  oratorios,  chorals,  and  even  the 
single  voice  —  each  at  favoring  times  and  seasons 
has  melted  the  hearts  of  multitudes.  Scores  of 
thousands  were  enraptured  and  uplifted  beyond 
measure  by  hearing  the  greatest  of  modern  vocal- 
ists sing,  "I  know  that  my  Redeemer  liveth." 

Eloquence  and  the  art  of  oratory,  even  when  not 
directly  exercised  upon  poetic  themes  are  essen- 
tially poetic  in  their  nature.  Why  are  they  so 
little  in  evidence  in  the  modern  presentation  of 
the  gospel  ?  Doubtless  the  prosaic  and  material- 
istic trend  in  life  is  so  general  that  a  greater 
degree  of  feeling  and  Oriental  method  would  seem 
to  be  out  of  accord.  How  few  in  the  modern 
ministry  read  the  Bible  in  public  with  power! 
A  clear  and  finely  modulated  voice  is  almost  a 
poem  in  itself.  The  truth  needs  more  eloquent 


92  LIFE   MORE   ABUNDANT 

and  fluent  presentation,  and  it  is  to  be  hoped 
that  the  decline  in  oratory  may  be  arrested.  Ex- 
pressive delivery  with  the  charm  of  intonation, 
gesture,  and  impressiveness  should  be  revived,  for 
these  are  far  more  important  than  theological 
scholasticism.  The  genius  who  has  the  imagina- 
tive art  to  light  up  truth  and  paint  it  in  attractive 
garb  possesses  a  molding  power  upon  the  hearts 
of  mankind  to  which  the  distinctive  logician  can- 
not aspire.  The  Christianity  of  bare  bald  doc- 
trine may  exist  but  must  struggle  to  live. 

Intellectual  self-sufficiency  disparages  the  intui- 
tive faculty,  and  sometimes  even  denies  it  a  place. 
Applying  this  discrimination  to  the  doctrine  of  the 
Resurrection,  a  very  prominent  clergyman  has  well 
observed:  "If  the  resurrection  of  Jesus  is  made 
so  material  and  historic  as  to  eclipse  the  spiritual 
Jesus  (Christ),  if  he  is  made  so  local  and  temporal 
as  to  be  a  mere  idol  of  the  ever-living  and  ever- 
present  Emanuel,  there  is  religious  decadence  and 
not  pr ogress. "  If  the  human  soul  is  to  be 
"saved,"  those  who  are  to  engage  in  the  work 
first  of  all  should  study  its  approaches,  its  features, 
its  methods,  and  the  kindling  of  its  native  forces, 
instead  of  directing  their  attention  almost  wholly 
to  objective  fact  and  dogma.  An  engine  may  be 


BIBLICAL  POETRY  AND   FICTION         93 

never  so  perfect  in  every  detail,  but  until  the  steam 
is  applied  in  conformity  with  its  own  working  laws 
it  is  as  useless  as  so  much  junk. 

To  consider  the  stories  of  the  Creation,  the 
Garden  of  Eden,  the  Deluge,  and  Noah  and  the 
Ark,  as  legendary,  symbolic,  or  even  mythical, 
gaining  through  them  a  higher  interpretation,  is 
not  to  disparage  the  Bible  but  to  honor  and  illumi- 
nate it.  No  enemy  of  the  Scripture  and  the  true 
gospel  could  damage  them  more  than  their  avowed 
friends  who  mistake  the  poetic  and  imaginative 
method  of  teaching  for  the  hard  outline  of  truth. 

If  the  "Word  of  God  "  is  to  flow  into  souls  and 
shape  itself  to  their  vacancies  and  needs,  it  must 
be  rendered  in  plastic  rather  than  rigid  form.  The 
very  primal  purpose  of  divine  truth  is  to  fit  itself 
to  man,  and  it  is  spiritual  tragedy  to  crowd  upon 
him  that  which  he  cannot  assimilate.  The  great 
variety  of  literary  style  and  the  diversity  of  light 
and  shade  combine  to  give  it  a  unique  charm. 
Its  grand  truths  are  rendered  variously  adaptable 
and  graphic  through  poetry,  fiction,  hyperbole,  sar- 
casm, metaphor,  and  anecdote. 

The  writers  who  have  most  influenced  the  world, 
whether  biblical  or  otherwise,  are  those  who  have 
been  profoundly  imaginative.  They  are  not  dreamy 


94  LIFE  MORE  ABUNDANT 

or  impractical  souls  but  of  creative  ability  and  use- 
ful activity.  They  point  out  not  only  underlying 
laws,  but  also  have  glimpses  of  the  ideal  and  per- 
fect in  the  ultimate  meaning  of  things.  The  work 
of  the  imagination,  well  done,  is  true  art.  There 
is  unity,  harmony,  and  proportion  of  detail,  and 
the  summing  up  is  beauty.  The  Bible  is  a  Book 
of  spiritual  inspiration  and  delight.  It  presents  a 
kaleidoscopic  vision  of  life,  and  its  pattern  "  in  the 
Mount "  serves  as  a  pillar  of  cloud  by  day  and  of 
fire  by  night.  The  imagination  is  preeminently 
a  religious  faculty,  but  how  largely  in  practice  it 
is  relegated  to  a  lower  range !  Strip  prosaism 
from  life  and  the  Bible,  and  their  inherent  charms 
will  draw  all  men  and  win  their  hearts. 

"  I  slept,  and  dreamed  that  Life  was  Beauty, 
I  woke,  and  found  that  Life  was  Duty. 
Was  my  dream,  then,  a  shadowy  lie  ? 
Toil  on,  sad  heart,  courageously, 
And  thou  shalt  find  thy  dream  shall  be 
A  noon-day  light  and  truth  to  thee." 


VI 

THE   MIRACULOUS   AND   THE 
SUPERNATURAL 

THE  miraculous  and  supernatural,  as  descriptive 
of  events,  and  as  terms  of  classification,  are  each 
used  with  distinct  and  differing  definition.  Further 
misapprehension  is  often  added  by  their  inter- 
changeable employment.  Much  disagreement  nat- 
urally results  which  would  be  preventable  if  men 
took  more  care  to  understand  each  other  accu- 
rately. What  is  a  miracle?  From  the  simplest 
definition  of  the  word,  only  a  wonder,  that  which 
is  strange  or  unusual  to  the  observer.  But  as 
specifically  used,  it  formerly  conveyed  the  idea  of 
some  occurrence  which  is  a  result  of  direct  divine 
interposition,  and  which  is  above  or  beyond  the 
domain  of  orderly  law.  Although  such  a  signifi- 
cance is  rapidly  diminishing,  it  still  lingers  as  a 
sentiment  in  many  minds. 

What  is  the  supernatural  ?  In  reality  only  the 
higher  zone  of  the  natural ;  that  which  belongs  to  a 
more  subtle  and  refined  realm,  but  yet  which  is  as 

95 


96  LIFE   MORE  ABUNDANT 

normal  as  that  which  is  subordinate.  It  properly 
includes  that  part  of  the  great  Whole  which  is 
spiritual  and  unseen.  In  rank  and  relation  it  is 
above  materiality.  The  supernatural  —  above  the 
natural  —  depends  upon  what  is  meant  by  the  nat- 
ural. It  is  unfortunate  for  the  cause  of  truth,  and 
clear  thinking,  that  the  term,  natural,  has  become 
limited  to  the  realm  of  matter.  We  hear  of  the 
natural  world  in  contrast  with  the  spiritual  world, 
and  of  the  natural  man  as  opposed  to  the  spiritual 
man.  But  neither  the  spiritual  world  nor  the  spir- 
itual man  is  unnatural.  If  the  term  natural  were 
used  only  to  signify  normality,  confusion  would  be 
avoided.  But  prevailing  dualistic  thought  has  not 
only  divided  the  great  unity  into  two  sections,  but 
it  has  set  them  in  opposition.  The  material  and 
the  spiritual  are  not  rivals  but  varying  manifesta- 
tions. Being  divinely  joined  they  should  not  be 
rent  asunder. 

Religion  has  been  defined  as  "a  plan  of  salva- 
tion," a  system  of  repair,  supernatural  in  its  char- 
acter and  attested  by  miracles.  These  have  been 
taken  as  the  proofs  of  its  divinity  and  genuineness. 
As  performed  by  Jesus  and  his  followers,  they 
were  regarded  as  certificates  from  above,  or  seals 
that  their  teachings  were  more  than  human.  Who 


MIRACULOUS  AND  SUPERNATURAL   97 

would  believe  without  the  witness  of  something 
miraculous  ?  "  Show  us  a  sign  from  heaven,"  has 
always  been  the  human  demand.  Through  the 
ages  it  has  been  assumed  that  Christianity  and 
miracles  were  interdependent  and  stood  or  fell  to- 
gether. Said  Lowell,  in  writing  of  the  unreason- 
able requisition  for  signs : 

"O  Power,  more  near  my  life  than  life  itself  I 
I  fear  not  Thy  withdrawal ;  more  I  fear, 
Seeing,  to  know  Thee  not,  hoodwinked  with  dreams 
Of  signs  and  wonders,  while,  unnoticed,  Thou 
Walking  Thy  garden  still,  commun'st  with  men, 
Missed  in  the  commonplace  of  miracle." 

The  universality  of  law  is  the  climax  of  all  mod-* 
ern  discovery.  Here  and  there,  farther  back,  some 
rare  prophetic  soul  has  had  a  vision  of  an  orderly 
nature  of  things,  and  such  a  one  was  Richard 
Hooker  who  lived  in  the  latter  part  of  the  six- 
teenth century.  In  beautiful  form,  no  less  pro- 
foundly scientific  than  poetic,  he  wrote: 

"  Of  Law,  there  can  be  no  less  acknowledged  than 
that  her  seat  is  the  bosom  of  God,  her  voice  the  har- 
mony of  the  world ;  all  things  in  heaven  and  earth  do 
her  homage,  the  very  least  as  feeling  her  care,  and  the 
greatest  as  not  exempted  from  her  power." 

The  great  principle  that  there  is  an  orderly 
administration  of  the  universe  —  reliable  and  un- 


98  LIFE   MORE  ABUNDANT 

varying  in  every  detail  —  has  been  the  general 
foundation  for  all  the  wonders  of  modern  progress. 
Every  one  of  the  numberless  concrete  inventions 
and  each  application  of  nature's  forces,  and,  no 
less,  new  recognitions  of  moral  and  spiritual  truth 
which  have  enlightened  and  uplifted  mankind,  have 
their  roots  in  the  knowledge  of  the  unfailing  regu- 
larity of  the  divine  order. 

If  any  wonderful  work  has  ever  been  performed 
contrary  to  orderly  law,  then  God  must  be  capri- 
cious and  the  moral  order  disorderly.  But  many 
marvelous  transactions  have  taken  place  in  accord 
with  laws  with  which  we  have  been,  and  still  are, 
unacquainted.  Such  an  administration  is  reason- 
able, and  confirmed  in  every  direction ;  and  it  is  en- 
tirely unlike  the  dogma,  so  long  and  universally 
held,  that  miracles  are  special  and  unique  and  given 
as  signs.  Great  changes  in  opinion  have  taken 
place,  but  the  newer  and  larger  views,  as  yet,  are 
held  by  many  but  tentatively.  But  every  manifes- 
tation in  the  whole  material  and  spiritual  cosmos, 
as  at  present  interpreted  by  the  scientific  method, 
is  subject  to  immutable  law  which  is  immanent. 
The  Divine  Mind  and  Life  —  the  one  ultimate 
Force  —  expresses  itself  through  resident  causa- 
tion and  sequence,  and  is  an  endless  chain  with  no 


MIRACULOUS  AND  SUPERNATURAL   99 

link  missing.  What  a  burden  upon  faith,,  and  its 
hospitable  reception,  is  the  belief  of  a  spasmodic 
interference  at  human  request,  by  God  with  his 
own  beautiful  and  eternally  established  methods  ! 
The  apologists  of  the  past  have  marred  the  religion 
which  they  earnestly  endeavored  to  explain  and 
defend. 

But  on  the  other  hand,  we  should  not  dogmati- 
cally deny  the  occurrence  of  many  unusual  things 
that  are  said  to  have  happened,  because  we  are  yet 
unaware  of  the  laws  through  which  they  were 
possible.  We  have  as  yet  explored  and  mapped 
out  but  a  mere  fraction  of  the  universal  order,  and 
must  beware  of  fixing  its  limits  in  any  direction. 
Deeper  research  will  yet  disclose  an  unbounded 
realm  of  natural  law  stretching  out  over  the  physi- 
cal, the  psychical  and  spiritual  universe  as  well. 
The  next  great  step  will  be  toward  a  more  general 
recognition  of  the  latter  as  well  as  the  former. 
How  many  have  yet  fathomed  the  tremendous 
possibilities  of  mind  and  soul  working  in  cooperative 
harmony  with  the  Divine  Mind  ?  How  many  have 
yet  touched  the  mere  fringe  of  the  phenomena  of 
spiritual  healing,  suggestion,  faith,  telepathy,  visions, 
trances,  and  obsessions  ?  There  is  truth  in  every 
realm  which  has  some  fitting  and  beneficent  use. 


100  LIFE   MORE  ABUNDANT 

In  proportion  as  man  becomes  acquainted  with 
divine  method  and  his  own  hidden  forces,  he  will 
wield  numerous  powers  which  are  yet  unrecognized 
and  idle.  The  violation  of  those  laws  which  are 
unknown,  as  well  as  those  which  are  known,  is 
subject  to  penalty. 

Who  can  pronounce  judgment  upon  the  miracu- 
lous occurrences  which  are  on  record  in  the  Bible  ? 
It  would  seem  that  there  are  two  classes  of  minds 
which  are  incompetent  in  that  direction.  First, 
those  who  literalize,  and  believe  in  special  divine 
intervention.  The  other  class,  which  is  as  illy 
equipped  to  deal  with  the  miraculous,  includes 
those  who  at  once  deny  the  validity  or  historical 
accuracy  of  any  unusual  event  or  condition,  because 
it  transcends  their  own  scanty  knowledge  of  law, 
and  is  contrary  to  their  own  limited  experience. 
Here  are  two  opposing  and  extreme  forms  of 
dogmatism,  and  it  is  not  easy  to  decide  which  is 
more  unprofitable.  The  first  shows  an  ignorant 
and  credulous  faith  which  is  not  according  to 
knowledge,  and  the  second  a  blind  unbelief  and 
materialism  which  perhaps  is  more  barren  and  de- 
pressing than  the  surplus  of  superstition. 

Any  study  of  the  supernatural  elements  of  the 
Bible  from  the  cold  and  matter-of-fact  standpoint 


MIRACULOUS  AND   SUPERNATURAL    IOI 

of  to-day,  must  be  inaccurate  and  superficial.  The 
ancient  Hebrews  were  indeed  "a  peculiar  people." 
They  were  not  only  superior,  as  related  to  the  sur- 
rounding nations,  in  their  devotion  to  monotheism, 
the  worship  of  Jehovah,  and  through  their  gifted 
seers  and  leaders,  to  an  unusual  ethical  and  spiritual 
perception,  but  also  in  their  remarkable  develop- 
ment in  mysticism,  occultism,  and  psychology, 
theoretical  and  practical.  The  strange  phenomena 
of  mind  and  spirit,  which  have  little  attention  and 
which  interest  but  a  few  at  the  present  time,  formed 
a  great  leading  pursuit  and  interest  of  life.  In 
this  they  were  not  unlike  the  surrounding  peoples, 
except  that  their  visions,  wonders,  and  other  psy- 
chical experiences  were  purer  and  more  distinctively 
spiritual  than  the  prevailing  occultism  of  the  time. 
Such  things  were  then  universal.  Intercourse  with 
the  subjective,  and  the  unseen  objective,  was 
sought  and  cultivated.  Visions,  magic,  demonism, 
clairvoyance,  witchcraft,  and  marvels  were  com- 
mon, and  of  all  grades  in  moral  quality.  Forces, 
which  to  the  modern  Occidental  consciousness 
seem  weird,  and,  with  many,  absolutely  unreal,  to 
them  were  so  general  as  to  be  almost  axiomatic. 
The  "wise  men  "  of  the  ancient  time  were  not  edu- 
cated in  the  modern  sense,  but  were  magicians  in 


102  LIFE   MORE   ABUNDANT 

various  orders  of  higher  or  lower  degree.  Signs 
and  wonders  mainly  made  up  the  ancient  curriculum. 
Few  conventional  readers  of  the  Bible  appreciate 
how  fully  it  is  crowded  with  mysticism  and  occult- 
ism, and  that  fact  makes  it  seem  to  the  average 
reader  a  far-away  book.  In  the  human  conscious- 
ness of  to-day  it  has  been  detached  from  real  life. 
Spiritual  forces  have  come  to  seem  nominal  and 
even  unreal,  instead  of  substantial,  and  closely  cor- 
related to  those  of  the  material  realm. 

Both  in  the  Old  and  New  Testaments,  there  is 
recorded  a  constant  series  of  "miracles,"  greatly 
unlike  in  moral  quality,  and  in  reasonableness  as 
compared  with  the  usual  order  of  nature.  Some 
of  them  seem  beneficent,  some  cruel,  some  literally 
probable,  and  some  impossible.  How  has  the  sceptic, 
and  he  who  would  be  a  destroyer  of  the  Bible, 
poured  contempt  upon  the  Book  because  the  lit- 
eralist  has  felt  it  incumbent  upon  him  to  stand  up 
for  the  historical  accuracy  of  the  miracles  which 
seem  immoral  and  impossible !  How  have  the 
broader,  and  some  of  the  "  shining  lights  "  of  the 
Church  evaded,  and  reasoned  all  around  an  issue 
which  cannot  longer  be  postponed  !  Every  day  of 
the  deferment  of  some  serious  attempt  at  adjust- 
ment, brings  additional  discredit  upon  the  Scrip- 


MIRACULOUS  AND  SUPERNATURAL  103 

tures.  A  persistent  dodging  of  vital  issues  cannot 
longer  be  regarded  as  friendly  to  the  written  rec- 
ord. Any  effort  which  is  here  made  at  clarifica- 
tion, however  far-fetched  or  even  unwise  it  may 
seem,  has  for  its  object  a  vindication,  a  defense,  and 
nothing  less.  As  a  concrete  illustration  of  prin- 
ciples, let  us  take  the  record  of  one  of  the  plagues 
of  Egypt.  Exodus  vii,  8-25  reads  as  follows: 

"And  the  Lord  spake  unto  Moses  and  unto  Aaron,  say- 
ing, When  Pharaoh  shall  speak  unto  you,  saying,  Shew  a 
wonder  for  you :  then  thou  shalt  say  unto  Aaron,  Take 
thy  rod,  and  cast  it  down  before  Pharaoh,  that  it  be- 
come a  serpent.  And  Moses  and  Aaron  went  in  unto 
Pharaoh,  and  they  did  so,  as  the  Lord  had  com- 
manded :  and  Aaron  cast  down  his  rod  before  Pharaoh 
and  before  his  servants,  and  it  became  a  serpent. 
Then  Pharaoh  also  called  for  the  wise  men  and  the 
sorcerers :  and  they  also,  the  magicians  of  Egypt,  did 
in  like  manner  with  their  enchantments.  For  they  cast 
down  every  man  his  rod,  and  they  became  serpents  : 
but  Aaron's  rod  swallowed  up  their  rods.  And  Pha- 
raoh's heart  was  hardened,  and  he  hearkened  not  unto 
them ;  as  the  Lord  had  spoken. 

"And  the  Lord  said  unto  Moses,  Pharaoh's  heart  is 
stubborn,  he  refuseth  to  let  the  people  go.  Get  thee 
unto  Pharaoh  in  the  morning ;  lo,  he  goeth  out  unto 
the  water ;  and  thou  shalt  stand  by  the  river's  brink  to 
meet  him ;  and  the  rod  which  was  turned  to  a  serpent 
shalt  thou  take  in  thine  hand.  And  thou  shalt  say 
unto  him,  The  Lord,  the  God  of  the  Hebrews,  hath 


104  LIFE   MORE  ABUNDANT 

sent  me  unto  thee,  saying,  Let  my  people  go,  that  they 
may  serve  me  in  the  wilderness  :  and  behold,  hitherto 
thou  hast  not  hearkened.  Thus  saith  the  Lord,  In 
this  thou  shalt  know  that  I  am  the  Lord :  behold,  I 
will  smite  with  the  rod  that  is  in  mine  hand  upon  the 
waters  which  are  in  the  river,  and  they  shall  be  turned 
to  blood.  And  the  fish  that  is  in  the  river  shall  die, 
and  the  river  shall  stink ;  and  the  Egyptians  shall  loathe 
to  drink  water  from  the  river.  And  the  Lord  said  unto 
Moses,  Say  unto  Aaron,  Take  thy  rod,  and  stretch  out 
thine  hand  over  the  waters  of  Egypt,  over  their  rivers, 
over  their  streams,  and  over  their  pools,  and  over  all 
their  ponds  of  water,  that  they  may  become  blood ;  and 
there  shall  be  blood  throughout  all  the  land  of  Egypt, 
both  in  vessels  of  wood  and  in  vessels  of  stone.  And 
Moses  and  Aaron  did  so,  as  the  Lord  commanded ;  and 
he  lifted  up  the  rod,  and  smote  the  waters  that  were  in 
the  river,  in  the  sight  of  Pharaoh,  and  in  the  sight  of 
his  servants ;  and  all  the  waters  that  were  in  the  river 
were  turned  to  blood.  And  the  fish  that  was  in  the 
river  died;  and  the  river  stank,  and  the  Egyptians 
could  not  drink  water  from  the  river ;  and  the  blood 
was  throughout  all  the  land  of  Egypt.  And  the  magi- 
cians of  Egypt  did  in  like  manner  with  their  enchant- 
ments: and  Pharaoh's  heart  was  hardened,  and  he 
hearkened  not  unto  them;  as  the  Lord  had  spoken. 
And  Pharaoh  turned  and  went  into  his  house,  neither 
did  he  lay  even  this  to  heart.  And  all  the  Egyptians 
digged  round  about  the  river  for  water  to  drink ;  for 
they  could  not  drink  of  the  water  of  the  river.  And 
seven  days  were  fulfilled,  after  that  the  Lord  had  smit- 
ten the  river." 


MIRACULOUS  AND   SUPERNATURAL    10$ 

There  are  doubtless  many  who  still  accept  this 
as  literal  history,  for  the  reason  that  it  appears  in 
the  pages  of  the  Bible.  There  are  others,  destruc- 
tive critics,  who  will  utterly  deny  it,  and  a  few  of 
them  will  glory  in  their  denial.  But  some  exami- 
nation may  show  a  wiser  way  than  either.  There 
are  many  liberal  and  broad-minded  students  of  the 
Bible,  writers  and  clergymen,  whose  lives  have 
been  given  professionally  to  exegesis  and  inter- 
pretation, who  avoid  the  leading  question.  It  were 
far  better  for  the  Bible  and  its  future  influence  for 
good  in  the  world,  if  men  were  more  courageous 
in  the  use  of  their  reason.  Is  it  possible  to  throw 
any  light  upon  the  transaction,  the  account  of 
which  has  been  quoted,  by  any  study  of  the  period 
at  which  it  occurred,  or  by  some  comparison  with 
known  facts  of  the  present  time,  or  both  ? 

The  modern  Occidental  hypnotist  is  but  a  novice 
in  occultism  when  compared  with  some  of  the 
adepts  of  India.  But  even  the  former  is  often  able 
to  make  one,  or  several  subjects  together,  see  ob- 
jects and  experience  sensations  which  have  no  ob- 
jective reality.  The  wonderful  demonstrations  of 
necromancy  and  enchantment  which  occasionally 
are  exhibited  in  the  Orient,  show  that  there  are  ex- 
tensive realms  of  the  occult  yet  unexplored  by  the 


106  LIFE   MORE  ABUNDANT 

Western  World.  The  fuller  knowledge  of  these 
powers  seems  to  be  closely  confined  to  certain 
secret  orders,  but  there  is  abundant  evidence  of 
their  exercise.  Visitors  and  long-time  residents  of 
India,  of  the  most  undoubted  veracity  and  penetra- 
tion, have  many  times  witnessed  these  wonderful 
illusions.  An  adept  will,  to  all  appearances,  make 
a  good-sized  tree  grow  from  the  hard  ground  in  a 
few  minutes  before  an  assembly.  He  will  toss  a 
rope  in  the  air,  and  climb  it  out  of  sight.  Objects 
of  size  will  disappear  and  reappear  before  the  eyes 
of  keen  observers,  when  the  circumstances  make 
sleight  of  hand  impossible.  The  most  rational  ex- 
planation is,  that  by  the  wonderfully  trained  psychic 
power  of  the  adept,  the  lookers-on  are  put  under  a 
temporary  hypnotic  spell.  The  transactions,  or 
visions  of  them,  are  entirely  in  the  mind,  subjec- 
tive rather  than  objective.  We  of  the  Western 
World  have,  comparatively,  but  an  infantile  recog- 
nition or  understanding  of  occult  forces.  The 
East  is  the  home  of  skilled  magic,  and  especially 
was  so  in  the  ancient  time. 

Is  there  not  a  possible  adjustment  and  correspon- 
dence between  ancient  and  modern  phenomena  ? 
Back  to  the  very  dawn  of  history,  the  Accadian, 
Chaldaean,  and  Assyrian  occultism,  symbolism, 


MIRACULOUS   AND    SUPERNATURAL    IO/ 

visions,  trances,  demonism,  and  necromancy,  were 
the  leading  accompaniments  of  life.  There  was 
little  objective  material  or  mechanical  thought,  but 
mystery  was  everywhere.  Even  government  was 
by  oracles,  psychic  revelations,  unseen  messengers 
from  above  and  below,  seership,  and  priestly  inter- 
pretation. Life  was  shadowy,  and  language  sym- 
bolic and  mystical.  Out  of  such  an  atmosphere  in 
Ur  of  the  Chaldees  came  Abraham,  the  great  pro- 
genitor of  the  Israelite  race.  His  visions,  compared 
with  those  of  the  people  by  whom  he  was  surrounded, 
were  purer  and  on  a  higher  plane  of  consciousness. 
To  him,  God  was  the  great  overshadowing  Reality, 
and  material  things  were  subordinate.  The  Hebrew 
race  which  descended  from  him  was  bred  amidst  an- 
gelic and  ecstatic  visions  which  became  like  a  native 
atmosphere  to  them.  They  lived  a  dreamy,  subjec- 
tive life,  and  nature  was  but  a  veil  for  the  unseen. 
Among  them  were  many  magicians  who  practised 
wonder-working,  from  the  corruption  of  black  magic 
up  to  the  white  magic  of  a  pure  spiritual  seership. 
Men  saw  divinity  in  everything  around  them,  but 
its  moral  grade  corresponded  with  their  own  stan- 
dard of  character. 

Bearing  in  mind  the  peculiar  development  of  the 
age,  which  has  been  briefly  indicated,  may  we  not 


108  LIFE   MORE  ABUNDANT 

reasonably  attempt  an  interpretation  of  the  Scripture 
which  has  been  quoted  ?  To  literally  turn  the  Nile 
into  blood,  with  the  rivers,  streams,  and  other  pools, 
together  with  all  the  water  in  vessels  of  wood  and 
stone  throughout  the  land  of  Egypt,  is  so  extremely 
opposed  to  the  whole  course  of  nature,  as  we  know 
it,  that  literalism  in  such  a  case  seems  utterly  un- 
reasonable. But  we  need  not  deny  that  the  ac- 
count has  a  meaning,  and  in  the  line  of  what  has 
been  noted,  one  of  much  depth  with  such  a  people. 
Each  time  that  Moses  brought  one  of  the  plagues 
before  the  mind  of  Pharaoh,  we  read  that  the  magi- 
cians of  Egypt  "  did  in  like  manner  with  their  en- 
chantments." If  Moses  had  already  turned  all  the 
water  of  the  land  of  Egypt  into  blood,  how  could 
it  at  once  be  done  again  by  the  partisans  of 
Pharaoh,  and,  were  it  possible,  why  would  they 
do  anything  so  destructive  to  their  own  people? 
Everything  in  the  narrative  goes  to  show  that, 
both  in  the  case  of  Moses  and  the  other  magicians, 
what  took  place  was  an  occult  demonstration  be- 
fore Pharaoh  and  his  court,  a  vivid  dramatic 
mental  picture  with  no  objective  reality.  For  a 
limited  time  all  the  elements  of  reality  were  doubt- 
less apparent.  We  need  not  speculate  as  to  the 
exact  mingling  of  hypnotism  and  other  related 


MIRACULOUS  AND  SUPERNATURAL  109 

occult  arts,  but  undoubtedly  it  was  of  that  char- 
acter. The  "wisdom  of  Egypt "  was  vast  at  that 
time,  and  Moses  was  "  learned  "  in  it  all.  But  his 
nobility  of  purpose  and  recognition  of  the  one  God, 
gave  him,  as  an  adept,  a  superior  power  over  the 
"enchantments"  (note  the  word)  of  the  other 
magicians.  The  serpent  which  was  produced  from 
his  rod,  or  that  of  Aaron,  swallowed  their  ser- 
pents. His  enchantments,  or  psychic  illusions, 
which  were  given  before  Pharaoh  and  his  servants, 
proved  their  greater  power,  and  probably  a  deeper 
realism.  Each  time,  however,  after  the  wonder- 
fully tragic  vision  wore  off,  Pharaoh  changed  his 
mind  ("hardened  his  heart"),  because  to  him 
things  resumed  their  normal  condition. 

It  is  not  easy  to  put  ourselves  into  the  life  of  an 
age  so  radically  different  from  our  own,  but  even 
modern  occultism,  and  especially  hypnotism  as 
demonstrated  in  India,  may  furnish  a  key.  To  our 
matter-of-fact  turn  of  mind,  visions  and  enchant- 
ments may  seem  purely  fanciful,  but  they  have 
occupied  a  large  space  in  the  world,  and  they  may 
furnish  the  substantial  basis  for  a  narrative.  The 
greatest  obstacle  to  an  accurate  biblical  interpre- 
tation lies  not  so  much  in  inability,  as  in  utter  lack 
of  effort  to  take  on  the  local  color  of  the  period 


110  LIFE   MORE  ABUNDANT 

under  consideration.  We  have  well-defined  ob- 
session of  various  qualities  to-day,  and  our  asylums 
contain  large  numbers  of  its  victims  whose  peculiar 
malady  is  generally  unrecognized.  Doubtless  it  is 
the  same  in  nature  as  was  the  possession  by  evil 
spirits  in  the  days  of  Jesus,  but  the  Bible  is  so 
distant  and  unnatural  to  our  modern  sense,  that 
little  identification  is  thought  of.  Life,  ancient  and 
modern,  is  the  same  so  far  as  conditions  are  alike, 
and  the  intelligent  and  sympathetic  study  of  the 
experiences  of  one  age  would  shed  much  light 
upon  those  of  others. 

In  the  narrative  which  has  been  quoted,  the 
Lord  is  represented  as  having  a  detailed  and  con- 
stant conversation  with  Moses.  Doubtless  many 
still  believe  that  it  was  by  means  of  an  outer  voice 
which  sent  its  vibrations  to  the  physical  ear.  But 
divine  communications  to  men  must  remain  enig- 
matical until  we  are  inclined  to  some  study  of  a 
subjective  spiritual  philosophy  which  teaches  that 
the  divine  and  the  human  may  have  contact  in 
man.  God  is  orderly,  and  the  truth  of  one  age 
will  be  true  in  every  other.  It  is  conditions  and 
not  principles  that  are  in  a  state  of  flux.  Until 
the  Bible  is  brought  near  and  used  as  a  mirror,  its 
interpretation  will  continue  to  be  formal  and 


MIRACULOUS  AND   SUPERNATURAL    III 

cloudy.  The  principles  suggested  in  the  solution 
of  the  Egyptian  plague  of  blood  may  be  applied  in 
numberless  other  places  in  the  Old  and  New 
Testaments  with  great  advantage. 

The  Hebrew  records  often  refer  to  the  prevail- 
ing sorcery,  demonology,  charms,  and  enchantments 
of  the  neighboring  polytheistic  nations  as  being 
lower  in  character  than  the  occultism  of  their  own. 
But  there  were  striking  correspondences.  Says 
Dr.  John  H.  Denison,  in  his  able  and  interesting 
work,  "Christ's  Idea  of  the  Supernatural": 

"Moreover  we  have  here  and  there  a  hint  of  the 
method  by  which  the  Hebrew  seers  brought  about  the 
state  of  ecstasy :  Sometimes,  notably  in  the  schools  of 
the  prophets,  it  was  through  the  use  of  music ;  again 
by  gazing  fixedly  at  the  precious  stones  in  the  high 
priest's  ephod.  In  the  case  of  David,  the  king's  hand 
was  surrendered  to  a  mystic  guidance,  which  formed 
the  plans  of  the  temple. 

"  In  brief,  we  have  abundant  evidence  of  the  best  sort, 
because  inadvertent,  that  the  Hebrew  visions  developed 
under  the  same  conditions  with  other  occult  phenomena, 
the  difference  being  that  the  Hebrew  occultism  was  far 
mightier,  far  more  significant,  and  that  it  was  devoted 
to  the  one  God  and  his  righteousness  —  a  difference 
that  we  might  naturally  expect  when  we  consider  the 
colossal  nature  of  the  Hebrew  organism,  the  singular 
coherence  of  its  system,  and  the  spirituality  of  its 
origin.  There  can  be  little  doubt,  therefore,  that  in  the 


112  LIFE   MORE  ABUNDANT 

near  future  the  Hebrew  narrative,  inclusive  of  the 
visions,  will  be  accepted  as  giving  us  an  entirely  truth- 
ful and  naturalistic  history  of  the  development  of  re- 
ligion in  that  age.  .  .  . 

"  Indeed,  by  classifying  the  visions  of  Israel  with  the 
same  sort  of  occultism  that  appears  to  have  followed  in 
every  age  certain  exalted  souls,  like  Joan  of  Arc,  St. 
Francis,  Savonarola,  George  Fox,  Martin  Luther,  and 
even  lesser  personalities  when  thrown  into  a  state  of 
exaltation,  we  can  retain  the  whole  portraiture  of  these 
Old  Testament  heroes,  precisely  as  Keim  preserves  the 
whole  of  St.  Paul's  biography,  including  his  ecstatic 
vision  of  the  risen  Christ,  without  sacrificing  either  in- 
tuition or  logic.  It  corresponds  to  the  structure  of  the 
cosmos  that  under  certain  conditions  there  should  be 
occult  phenomena.  Magnify  the  conditions  by  a 
thousand  years  of  peculiar  environment,  natural  selec- 
tion, and  specialization,  and  you  may  expect  a  transcen- 
dent kind  of  occultism  compared  with  which  everything 
else  of  the  kind  will  be  a  mere  dwarf  or  abortion." 

That  which  is  mystical  wears  that  aspect  because 
of  our  ignorance  of  the  psychical  law  under  which 
it  is  produced.  There  is  an  infinitude  of  truth, 
especially  in  the  esoteric  prerogatives  and  practices 
of  the  soul,  to  which  our  eyes  have  not  been  opened. 
If  we  ourselves  cannot  induce  a  vision  or  ecstasy, 
shall  we  ignorantly  affirm  that  none  ever  existed  ? 
How  many  give  any  deep  attention  to  the  cultiva- 
tion of  "  spiritual  gifts  "  ?  How  many  ever  feel 


MIRACULOUS   AND   SUPERNATURAL    113 

the  vibration  of  the  secret  Logos,  the  Divine  Voice 
in  the  garden  of  their  consciousness  ?  How  many 
worship  in  the  inner  temple  and  kindle  a  flame 
upon  its  sacred  altars  ?  Beyond  all  other  needs, 
in  this  modern  period  of  the  rule  of  sense,  is  that 
of  spiritual  illumination. 

The  Hebrew  nation  was  led  for  centuries,  not  by 
objective  worldly  wisdom,  but  by  oracular  commu- 
nications, visions,  and  subjective  guidance.  The 
prophetic  element,  so  strong  in  the  Chosen 
People,  was  never  without  eminent  exponents, 
leaders  who  were  channels  for  psychic  and  spiritual 
direction.  Does  it  seem  likely  that  the  pillar  of 
cloud  and  the  pillar  of  fire  which  went  before  the 
Children  of  Israel  in  the  wilderness  were  visible  to 
the  senses,  or  were  they  symbolic  of  spiritual 
guidance  ?  Perhaps  the  latter,  as  a  higher  direct- 
ing Force,  might  be  no  less  unerring  and  beneficent 
than  the  former.  Modern  materialism  mistakes 
the  substance  for  the  shadow,  and  vice  versa. 
Does  the  beauty  and  validity  of  the  Transfiguration 
depend  upon  the  altitude  of  the  soil  upon  which  it 
is  symbolically  located,  or  was  it  an  unusually  lofty 
and  vivid  inner  experience  ?  Was  it  the  physical 
or  spiritual  bodies  of  Moses  and  Elias  which  gave 
evidence  of  their  presence  on  that  occasion  ?  The 


114  LIFE   MORE  ABUNDANT 

woes  of  the  world  are  mostly  due  to  the  prevailing 
unbelief  in  spiritual  reality.  To  the  ancient  Is- 
raelite, visions  were  not  only  common  but  they  had 
a  deep  meaning.  A  saint  in  retiracy  may  experi- 
ence a  vision  without  an  external  correspondence, 
but  hardly  so,  a  nation  for  many  centuries.  An 
ideal,  in  proportion  to  its  intensity,  seeks  outward 
expression  and  correspondence.  It  craves  embodi- 
ment, or  to  be  "  made  flesh." 

Students  of  occult  lore  claim  that  for  centuries 
Greece  was  influenced  and  mainly  ruled  by  the 
deliverances  of  the  Oracle  of  Delphi.  It  is  also 
thought  that  the  Jewish  Ark  of  the  Covenant  was 
modeled  after  the  Egyptian  Holy  Chest  of  Oracles. 
There  is  a  negative  and  seeming  reverse  side  to 
every  true  principle.  Sensuous  and  degrading 
charms  and  enchantments  are  abuses  of  the  nor- 
mally pure  spiritual  illumination.  The  counterfeit 
or  the  base  alloy  proves  the  existence  of  the  genuine. 

Among  the  leading  events  of  the  New  Testa- 
ment which  seem  to  be  contrary  to  universal  human 
experience,  are  the  virgin  birth  of  Jesus,  with  his 
physical  resurrection  and  ascension.  These  are 
incidental,  and  in  no  real  sense  do  they  affect  the 
solid  basis  of  vital  Christianity.  They  belong  to 
the  realm  of  dogmatic  interpretations  which  are,  at 


MIRACULOUS  AND   SUPERNATURAL    115 

least,  non-essential,  and  they  may  be  left  for  further 
light  without  any  positive  denial.  These  claims 
are  not  unique,  for  they  have  clustered  around  the 
personality  of  the  messiahs  and  founders  of  other 
great  religious  movements.  If  the  narrative  of  the 
nativity  be  spiritually  symbolic,  without  a  natural 
outward  correspondence,  it  is  not  easy  to  see  the 
relevancy  of  the  genealogical  line  of  descent  which 
is  so  carefully  given  in  Matthew.  To  make  funda- 
mental spiritual  truth,  which  the  world  needs  and 
is  hungry  for,  utterly  dependent  upon  a  single  in- 
terpretation of  an  outward  event,  is  a  dangerous 
dogmatism.  Eternal  truth  cannot  be  bound  up  with 
creation  in  six  days,  the  story  of  the  talking  ser- 
pent, the  arrested  sun,  or  Jonah  and  the  whale.  It 
has  an  infinitely  broader  and  surer  basis.  It  is  fair 
to  say  that  but  few  now  go  to  such  an  extreme. 

The  credentials  of  truth  are  found  in  the  soul  of 
man.  Truth  stirs  and  awakens  the  religious  nature, 
and  the  sayings  of  Jesus,  even  before  he  uttered 
them,  were  there  deeply  inscribed.  But  he  was 
the  transparent  medium  through  which  they  flowed 
and  were  made  personal  in  expression.  The  per- 
petuity of  the  whole  cosmos  is  dependent  upon 
laws  which  some  suppose  are  set  aside  by  what 
miracle  has  been  used  to  define. 


Il6  LIFE   MORE  ABUNDANT 

"  For  hearts  the  beautiful  that  feel, 
Whose  pulse  of  life  beats  strong, 
The  opening  heavens  new  light  reveal, 
'  Glory  to  God '  their  song. 
While  bursts  confession  forth, 
That  since  the  world  began 
No  miracle  of  earth 
E'er  matched  the  heart  of  man." 

The  miracle,  as  the  definition  of  what  is  wonder- 
ful all  about  us  every  day,  is  very  fitting.  How 
mysterious,  as  well  as  beautiful,  the  daily  changes 
and  phases  of  nature,  the  moods  of  the  sea,  the 
aspects  of  the  sky,  the  golden  sunset,  and  the  sim- 
ple opening  of  a  flower !  How  marvelous  the 
orderly  action  of  the  subtle  forces  of  electricity, 
and  of  the  etheric  medium  in  which  we  live,  and 
their  employment  in,  and  adaptability  to  human 
service !  What  a  miracle  to  the  untutored  mind 
would  be  the  express  train,  the  electric  car,  the 
telephone,  and  many  other  things  of  daily  use! 
"Familiarity  breeds  contempt."  In  all  cases  the 
wonder  about  phenomena  depends  upon  the  stage 
of  development.  The  simplest  thing  is  wonderful, 
but  to  be  so  to  our  consciousness  it  must  be  un- 
familiar. In  reality  there  are  no  miracles.  The 
sequences  of  the  moral  order  may  be  relied  upon. 
Even  were  the  great  Exemplar  of  law  and  truth 


MIRACULOUS  AND  SUPERNATURAL  1 1/ 

able  to  be  unique,  it  would  seem  natural  that  he 
should  honor  the  law  by  entrance  upon,  and  exit 
from  this  plane  of  existence  in  the  usual  way. 

But  tradition  has  woven  a  fabric  of  mystery  and 
miracle  around  the  personality  of  all  her  saints, 
prophets,  and  heroes.  Nothing  is  intentionally 
misrepresented,  but  expectation  fulfills  itself.  The 
objective  falls  into  line  with  the  subjective,  for 
imagination  is  creative.  The  adorer  of  the  mar- 
velous paints  his  ideal  in  his  own  high  color  and 
does  not  omit  a  halo.  Many  of  the  wonderful 
works  of  Jesus  are  losing  their  strange  aspect  as 
the  knowledge  of  the  higher  law  broadens.  In  our 
own  time,  remarkable  cases  of  healing  are  becom- 
ing common.  The  potency  of  mind  over  matter, 
of  the  systematic  holding  of  ideals  and  of  the 
assertive  possibilities  of  the  spiritual  selfhood,  are 
even  yet  but  faintly  appreciated.  Who  can  fix  any 
final  limits  to  the  power  of  the  divine  and  human 
cooperation  ? 

With  every  enlarged  concept  of  nature  and  the 
cosmos  has  come  a  grander  and  more  worthy  ideal 
of  God.  Oh,  the  faithful  preachers  of  the  Word, 
within  whose  minds  has  raged  the  conflict  between 
the  light  which  "  lighteth  every  man  that  cometh 
into  the  world "  and  the  supposed  loyalty  to  ordi- 


Il8  LIFE   MORE  ABUNDANT 

nation  vows  and  obligations !  Did  Jehovah  ever 
capriciously  perform  miracles  to  please  his  partisans 
and  destroy  their  enemies  ?  How  would  that  cor- 
respond with  the  direction  of  Jesus,  to  "  love  your 
enemies  "  ?  Some  of  the  modern  apologists  are 
reversing  their  former  ideas  about  miracles.  They 
are  no  longer  the  credentials  of  Jesus,  but  he  is 
their  credential.  If  he  were  "very  God"  we  are 
told  that  all  things  should  be  expected.  But  it  is 
not  explained  why  many  of  his  followers,  who  were 
ordinary  men,  performed  the  same  works  after  him. 
"Greater  works  than  I  have  done  ye  shall  do." 
If  God's  laws  and  methods  which  work  through 
man,  were  available  in  the  first  century,  they  should 
be  equally  so  in  the  twentieth.  When  the  higher 
law  commands  one  which  is  lower,  there  will  always 
be  surprise  to  the  common  consciousness.  It  is  not 
a  violation  but  only  an  orderly  dominion.  The 
forces  of  the  spiritual  realm  are  superior  to  those 
of  the  psychical,  and  the  latter  to  those  of  the  ma- 
terial. It  follows  that  the  soul  should  dominate 
the  body,  and  any  inversion  of  this  order  causes 
disturbance.  In  all  the  zones  of  the  whole  cosmic 
order,  from  the  lowest  elemental  to  the  supreme 
spiritual,  there  is  a  beautiful  and  normal  subordi- 
nation of  each  to  those  which  rank  higher. 


MIRACULOUS  AND   SUPERNATURAL    1 19 

At  a  certain  age,  the  growing  curiosity  of  a 
child  causes  him  to  take  delight  in  the  imaginative 
realm,  where  giants  and  fairies  dwell,  and,  in  a 
way  which  is  somewhat  correspondential,  when 
the  sense  man  first  enters  into  the  spiritual  con- 
sciousness the  new  explorations  have  a  strange 
and  miraculous  color.  Laws  of  which  he  has  been 
unaware  are  unveiled.  To  the  immature  com- 
prehension wonders  are  continual,  but  the  higher 
the  development  the  less  the  surprise  at  the 
Unusual.  Ignorance  mingles  the  miraculous  with 
its  spirituality  and  religion. 

Nearly  all  the  great  religions,  in  their  primitive 
days,  and  as  taught  by  their  founders,  were  simple 
in  their  purity.  Only  as  they  became  corrupted 
and  in  decline  did  they  take  on  superstition  and 
fanaticism.  But  the  followers  of  these  great 
original  souls  have  grouped  wonders  about  their 
names,  real  or  imagined.  The  undue  desire  for 
the  phenomenal  and  the  passion  for  astral  or  psy- 
chical marvels,  tend  to  obscure  the  simple  truth. 
If  one  tries  to  pose  as  an  adept,  or  occultist, 
or  to  captivate  by  hypnotic  power,  it  is  wise  to 
avoid  him.  The  occult  is  not  necessarily  spiri- 
tual, and  may  be  lacking  in  purity.  Beware  of 
the  professional  miracle-worker !  The  works  of 


120  LIFE   MORE  ABUNDANT 

Jesus  were  characterized  by  simplicity  and  natural- 
ness. 

In  modern  mysticism  there  is  much  that  is 
alluring  but  not  always  profitable.  Does  it  tend 
toward  greater  goodness,  purity,  love,  and  other 
divine  ideals  ?  There  is  that  which  is  called 
spiritual  which  may  be  unspiritual.  The  hypno- 
tist who  puts  his  subject  on  exhibition  for  spec- 
tacular purposes,  gain,  and  the  gratification  of  the 
instinct  for  the  marvelous,  is  using  an  undoubted 
power  for  ignoble  ends. 

Intelligence  and  spiritual  earnestness  will  shape 
matter  in  conformity  with  its  own  ideals.  Who  can 
fully  explain  the  process?  How  could  Jesus  per- 
form wonders  of  healing,  or  pass  with  his  post- 
resurrection  body  through  closed  doors  ?  Not  by 
the  employment  of  any  laws  which  the  materialist 
will  admit,  for  the  knowledge  of  Jesus  and  of  every 
lesser  prophet  belongs  to  his  own  level.  The 
miraculous  is  purely  a  relative  term  and  has  no 
absolute  significance.  Lower  sequences  are  not 
repealed  but  simply  directed.  The  latent  and 
legitimate  powers  of  the  soul  have  hardly  begun 
to  be  discerned. 

We  have  occasional  glimpses  of  transcendent 
powers  and  capabilities.  In  proportion  as  we 


MIRACULOUS  AND  SUPERNATURAL  121 

make  ourselves  at  one  with  the  higher  law,  it  lends 
us  its  potency.  Gaze  steadily  upward,  and  the 
strangeness  which  is  first  apparent  will  gradually 
wear  off,  and  beauty  and  contentment  take  its 
place.  The  miraculous  quality  is  not  inherent  in 
events,  things,  or  the  Bible,  but  in  the  vision  of 
the  beholder. 


VII 

THE   PRIEST  AND  THE  PROPHET 

Two  great  and  unlike  phases  of  religious  life 
mainly  make  up  the  Old  Testament  Scriptures. 
One  relates  to  priesthood,  with  its  functions,  their 
exercise  and  ritual,  and  the  other  includes  the 
messages  of  those  preachers  of  righteousness  who 
are  called  prophets.  In  the  evolution  of  the  re- 
ligious life  and  its  expressions,  each  has  its  place 
and  time,  and  both  were  important  factors  in  Juda- 
ism. The  distinctive  force  of  both  continued  in 
the  early  Christian  Church,  though  they  were 
in  some  degree  merged  so  that  the  demarcation 
was  not  so  sharp.  While  none  of  the  writers  of 
the  New  Testament  are  called  prophets,  yet  all 
except  the  authors  of  the  synoptic  Gospels  —  who 
were  more  specifically  narrators  —  were  essentially 
prophetic  teachers. 

In  the  religious  advancement  of  a  nation  —  and 
the  same  is  true  of  mankind  in  general  —  the  priest 
comes  first  in  order.  His  office  is  lower  in  rank 
and  is  concerned  with  earlier  and  more  primitive 


122 


THE   PRIEST  AND   THE    PHOPHET       123 

development.  His  work  is  especially  with  those 
who  are  dependent  and  require  teaching  and  lead- 
ing, and  for  such  as  would  worship  by  proxy,  and 
through  outward  forms  and  rites.  There  is  a 
period  in  religious  growth  when  the  soul  shrinks 
from  direct  contact  with  God,  and,  in  great  degree, 
delegates  its  worship  and  craves  a  "go-between." 

Priesthood,  as  exercised  in  fixed  rules,  or- 
dinances, and  sacraments,  may  become  formal, 
and  even  mechanical.  In  the  observance  of  pre- 
scribed ritual  there  is  a  tendency  toward  an  undue 
emphasis  upon  the  form,  and  often  an  unconscious 
absence  of  the  vital  and  inner  spirit  and  meaning. 
A  ceremonial  law  may  easily  lead  to  bigotry,  so 
that  there  comes  a  blind  dependence  upon  an  out- 
ward shibboleth,  which  is  not  deeper  than  mere 
intellectual  conformity.  To  the  degree  that  pre- 
scribed methods  are  authoritative  and  obligatory, 
faith  in  and  love  to  God  become  secondary.  Paul 
contrasts  reliance  upon  the  law,  in  its  external 
sense,  with  grace,  which  includes  in  a  comprehen- 
sive term,  love  and  inner  faith.  The,  "  Thou  shalt 
not"  of  the  moral  law  is  but  the  shell  which  en- 
closes the  real  gospel,  and  until  the  same  is  pene- 
trated and  sweetened  there  is  little  of  that  liberty 
which  makes  men  free.  While  it  is  manifestly 


124  LIFE   MORE  ABUNDANT 

better  to  keep  the  moral  law  in  a  perfunctory  way 
than  to  violate  it,  love  and  faith  may  lift  the  soul 
above  the  law  so  that  it  is  no  longer  its  master. 

The  officialism  of  priesthood  is  its  unattractive 
side,  but  in  the  degree  that  it  becomes  natural, 
sympathetic,  and  devoted  to  ministration,  its  office 
is  vital  and  essential.  Undeveloped  man,  in  pass- 
ing through  the  bewildering  mazes  of  earthly  life, 
craves  guidance  and  sympathy,  and  until  he  de- 
velops prophetic  quality  so  as  to  go  directly  to  the 
divine  fountain  he  must  get  some  supply  through 
a  human  channel.  A  somewhat  common  pre- 
judice against  priesthood  arises  from  a  too  exclu- 
sive view  of  its  more  formal  and  ceremonial 
phases.  But  until  the  great  majority  of  men 
get  more  religious  self-poise,  some  real  piloting 
through  shallows  and  quicksands  is  indispensable. 
The  Church  should  be  a  school,  and  her  teach- 
ing offices  ought  not  to  be  eclipsed  by  ritual  and 
ordinance. 

To  the  soul  of  feeble  spirituality,  God  is  to  be 
known  through  man  —  Godlike  man.  To  the  de- 
gree that  the  official  priest  is  the  natural  priest 
and  helper,  his  soul  conveys  divine  blessing  and 
even  forgiveness.  He  is  the  electric  wire  which 
completes  a  circuit  for  the  conveyance  of  spiritual 


THE   PRIEST  AND   THE   PROPHET       125 

energy.  No  man  should  come  between  God  and 
the  soul  unless  he  makes  himself  transparent  and 
forms  a  connecting  link.  With  all  the  Protestant 
prejudice  against  the  Roman  confessional,  when 
purely  administered,  it  touches  a  deep  spring  in 
the  heart  of  the  halting  and  uncertain  penitent. 
But  the  office  of  the  confessor  is  a  most  sacred 
one,  for,  to  its  subject,  it  approximates  that  of  the 
Almighty.  The  priest  cannot  forgive  sin,  but 
upon  true  penitence,  he  can,  as  a  divine  proxy, 
pronounce  the  outward  word  of  pardon  as  expres- 
sive of  an  accomplished  inner  act.  But  loving 
human  nature,  without  the  insignia  of  officialism, 
as  it  has  opportunity,  can  perform  the  natural 
priestly  function  to  his  brother  man.  He  can 
pour  in  the  balm  of  forgiveness  and  even  pro- 
nounce conditional  absolution. 

The  true  exercise  of  the  priestly  office  is  not  de- 
pendent upon  ecclesiasticism  and  is  not  confined  to 
any  line  of  descent.  Inspiration  and  rich  blessing 
may  flow  from  any  ministering  soul  to  another  re- 
ceptive one.  Selfishness  produces  isolation,  where- 
as all  good  is  social  in  its  fundamental  nature. 
Repentance  and  the  higher  choice  remits,  or  puts 
away  sin,  and  the  fact  and  the  law  may  be  pro- 
nounced, as  was  so  often  done  by  Jesus :  "  Thy 


126  LIFE   MORE  ABUNDANT 

sins  are  forgiven  thee,"  so  man  to  his  fellow-man 
may  make  the  same  announcement.  But  it  is  the 
inner  condition  and  not  the  pronouncement  which 
forgives.  This  principle  cannot  be  stated  too  often. 

There  is  a  sense  in  which  neither  God  nor  man 
can  forgive,  because  the  true  putting  away  must  be 
an  individual  act  and  become  an  accomplished  con- 
dition. God's  forgiveness  is  always  existent  and 
waiting  for  application.  On  his  part  it  is  a  stand- 
ing principle.  So  of  the  man  who  forgives  his 
neighbor. 

But  forgiveness  must  not  be  construed  to  signify 
an  immediate  blotting  out  of  punishment.  Trans- 
gression leaves  scars,  even  if  forgiveness  be  com- 
plete. The  full  measure  of  the  cure  for  the 
violation  of  divine  law  is  a  matter  of  inner  re- 
nouncement and  growth.  Though  immediately 
potential  it  is  of  gradual  consummation.  So  far 
as  you  are  concerned,  you  may  at  once  forgive  the 
thief  who  has  stolen  your  property,  and  even  shield 
him  from  outward  punishment,  but  it  remains  for 
him  to  forgive  himself. 

Under  the  old  Dispensation,  the  priest  ministered 
at  the  altar  and  officially  presided  over  the  sacri- 
fices, rites,  and  full  ritual  of  the  temple.  It  was  a 
sensuous  form  of  worship,  fitted  only  to  the  needs 


THE   PRIEST  AND   THE    PROPHET      I2/ 

of  a  childlike  and  primitive  people,  and  the  element 
of  true  spirituality  was  only  partial  and  incidental. 
The  devotion  of  men  must  proceed  from  their  own 
plane  of  life,  and  in  a  certain  sense  truth  must  be 
diluted  to  their  own  quality  and  capacity.  While 
truth  in  itself  cannot  be  cheapened,  it  must  have 
local  adjustment  to  be  of  avail.  Babes  must  be  nour- 
ished with  milk  rather  than  with  "  strong  meat." 

The  prophetic  office  comes  not  from  ecclesias- 
tical preferment  or  official  position.  To  be  born  a 
Levite,  with  due  formalities  added,  might  make  a 
priest,  but  it  could  not  constitute  a  prophet.  The 
true  prophet  is  the  product  only  of  a  divine  process 
within  himself.  Every  preacher  of  righteousness 
of  every  age,  who  is  a  law-giver,  and  in  advance  of 
his  generation,  is  truly  a  prophet.  The  name  is 
not  in  modern  usage,  but  the  office  never  will  be- 
come obsolete.  Every  religion  has  had  its  prophets, 
so  that  ancient  prophecy  was  not  limited  to  the 
Hebrew  nation.  But  in  Israel  it  was  more  pure 
and  righteous  than  elsewhere.  But  even  among 
the  Chosen  People  there  were  prophets  of  many 
grades.  Those  of  the  lower  order,  often  called 
seers  or  soothsayers,  possessed  peculiar  psycho- 
logical powers  and  were  subject  to  trances  and 
visions,  but  in  some  measure  they  doubtless  spoke 


128  LIFE   MORE   ABUNDANT 

the  "  word  of  the  Lord."  However,  such  occult 
powers  and  experiences  were  not  uncommon  among 
all  prophets,  and  they  were  especially  in  evidence 
with  Paul,  the  greatest  prophetic  character  of  the 
New  Testament.  As  the  prophet  in  all  ages  is 
preeminently  the  man  of  inner  states,  we  are  not 
warranted  in  our  modern  disparagement  of  visions, 
trances,  and  ecstasies,  and  are  mistaken  if  we  re- 
gard them  as  essentially  and  necessarily  abnormal. 
The  Bible  is  full  of  the  accounts  of  such  experiences 
in  connection  with  its  most  eminent  characters. 
Human  nature  to-day  is  the  same  in  essence  and 
inner  laws  that  it  has  been  in  the  past,  but  in  its 
prevailing  activities  it  actually  seems  to  have  grown 
more  superficial.  With  all  our  boasted  education 
the  present  age  is  sorely  in  need  of  the  typical 
prophet.  Subjective  divine  illumination  is  rarely 
linked  with  a  profusion  of  technical  objective 
knowledge.  How  many  make  much  earnest  effort 
to  make  themselves  channels  for  the  "  word  of  the 
Lord  "  ?  How  many  value  inner  guidance  more 
highly  than  outward  worldly  wisdom  ? 

The  history  of  the  Hebrew  nation  and  of  the 
world  makes  it  appear  that  prophets  have  been 
"raised  up,"  or  have  come  upon  the  stage  just 
when  their  peculiar  messages  have  been  impera- 


THE   PRIEST  AND  THE   PROPHET      129 

tively  needed.  When  emergencies  have  come 
upon  nations  or  races,  the  great  leader  or  dis- 
cerner  of  truth  has  suddenly  appeared  and  been 
found  at  the  front  through  a  divine  force  of  natural 
selection.  Through  evolutionary  law,  no  less  di- 
vine because  evolutionary,  supply  and  demand  meet 
and  satisfy  each  other.  The  crisis  or  dilemma  al- 
ways calls  out  the  fitting  instrument  whose  office 
is  that  of  a  way-shower.  Prophecy  may  be  simply 
defined  as  spiritual  insight.  As  this  is  turned  in 
an  outward  direction,  it  also  interprets  external  con- 
ditions and  clearly  predicts  their  logical  outcome. 

The  prophet,  whether  ancient  or  modern,  is 
only  the  man  of  eminent  interior  development. 
He  does  not  come  by  way  of  special  or  unique  ap- 
pointment, either  human  or  on  the  part  of  the  un- 
changeable Lawgiver,  but  as  the  result  of  higher 
development  and  conformity  to  law.  To  regard 
him  as  a  special  selection  by  God  through  an 
arbitrary  choice,  as  was  often  believed,  is  entirely 
unwarranted.  God  has  no  favorites.  But  those 
who  in  eminent  degree  open  themselves  to  his 
leading,  and  feel  his  presence  in  their  souls  receive 
corresponding  endowment. 

The  great  prophets  of  the  Hebrew  nation,  such 
as  Isaiah,  Amos,  and  Jeremiah,  with  others  of  less 


130  LIFE   MORE   ABUNDANT 

prominence,  were  like  a  series  of  beacon  lights  in 
a  considerable  period  of  darkness  and  spiritual  de- 
clension. With  the  more  distinctive  prophetic 
power,  they  were  patriots,  philosophers,  and  ethical 
leaders.  The  teaching  of  Ezekiel  was  peculiarly 
through  symbolism,  visions,  psychological  figures, 
and  flowers  of  speech.  All  the  prophetic  charac- 
ters were  bold  leaders  in  righteousness  in  the 
midst  of  an  unresponsive  or  opposing  environment. 
Mingled  with  their  admonition  and  expostulation, 
were  rich  promise  and  optimism.  Each  bore  aloft 
his  high  ideal  for  the  people  to  whom  he  brought 
the  divine  message.  Their  prevision  of  the  future 
was  not  that  of  any  special  and  miraculous  kind, 
which  with  exactitude  foretells  specific  events,  but 
rather,  in  general  terms,  they  set  forth  the  logical 
and  inevitable  outcome  of  qualitative  life  and 
conduct. 

The  prophet  was  an  unconventional  character. 
Misunderstood  and  unappreciated  by  his  immediate 
associates,  he  was  a  stranger  among  his  own  people. 
He  saw  and  described  that  which  was  beyond  their 
range  of  vision,  and  to  them  was  a  dreamer  and  per- 
haps fanatic.  Rarely  was  he  permitted  to  witness 
his  own  final  vindication.  Persecution  was  often 
meted  out  to  him  by  those  who  thought  they  were 


THE   PRIEST  AND   THE   PROPHET       131 

doing  God  a  service*  He  lived  for  coming  gener- 
ations. The  Prophet  of  Nazareth  was  the  great 
Ideal  and  culmination  of  the  Hebrew  prophetic  era. 

The  prophets  of  all  ages  are  the  world's  heroes. 
Their  utter  unselfish  devotion  to  truth,  however 
unpopular,  and  their  walk  by  faith  rather  than 
sight,  set  them  apart  as  the  choicest  spirits  of 
human  history.  They  are  sensitive  souls,  so 
attuned  to  spiritual  laws  that  they  can  read  clearly 
the  "signs  of  the  times."  Verily  they  have  their 
reward.  Says  an  eminent  writer  on  the  prophets 
of  Israel:  "The  whole  history  of  humanity  has 
produced  nothing  which  can  be  compared  in  the 
remotest  degree  to  the  prophecy  of  Israel. 
Through  prophecy,  Israel  became  the  prophet  of 
mankind." 

There  is  often  an  unwarranted  inclination  to  read 
backward  and  to  match  events  which  have  occurred 
or  are  expected,  with  the  recorded  words  of  some 
prophet.  The  cause  of  the  event  is  not  the  fact 
that  some  prophet  uttered  something  of  which  it 
may  seem  a  fulfillment.  This  tendency  was  preva- 
lent among  the  writers  of  the  New  Testament  nar- 
ratives. "  That  the  prophecy  might  be  fulfilled," 
was  a  frequent  expression.  Such  is  not  the  true 
interpretation  of  the  prophetic  spirit.  It  is  not 


132  LIFE   MORE  ABUNDANT 

fatalistic.  Even  when  seemingly  specific  it  is  based 
upon  conditions.  The  many  attempts  which  have 
been  made  to  concretely  resolve  and  apply  the 
prolific  symbolism  of  Daniel  and  Ezekiel  to  material 
events,  past  or  to  come,  have  proved  uncertain  and 
visionary.  There  is  a  prevalent  insistence  upon 
historic  and  outward  interpretation  rather  than  the 
purely  spiritual  illustration  which  is  intended. 
While  the  Bible  is  full  of  subtle  and  mystical  sig- 
nificance, and  while  many  characters  or  events 
stand  for  some  truth  or  principle,  there  is  a  strong 
tendency  among  a  certain  class  of  minds  to  make 
simple  prophecy  unduly  cabalistic  and  occult. 
Religion  has  thus  been  burdened  by  many  fanciful 
and  material  conclusions,  which,  without  any  good 
reason,  have  been  drawn  from  prophetic  symbolism 
of  purely  spiritual  import.  In  the  first  chapter  of 
the  Acts  there  is  recorded  a  prediction  made  by 
two  men  "in  white  apparel"  that  this  Jesus  "shall 
so  come  in  like  manner  as  ye  beheld  him  going 
into  heaven."  There  are  those  who  with  the  best 
of  intent  materialize  this  truth  and  insist  that  Jesus 
in  flesh  and  blood  is  again  literally  to  descend  from 
the  clouds  and  set  up  a  kingly  and  physical  reign, 
and  they  are  anxiously  looking  for  the  time.  Is 
heaven  in  the  nearby  clouds  and  sky  ?  Jesus  said 


THE   PRIEST  AND   THE   PROPHET       133 

(Luke  xvii,  20-21),  "  The  kingdom  of  God  cometh 
not  with  observation :  neither  shall  they  say,  Lo, 
here !  or,  There !  for  lo,  the  kingdom  of  God  is 
within  you."  Also  in  the  last  verse  of  the  last 
chapter  of  Matthew,  "I  am  with  you  alway,  even 
unto  the  end  of  the  world."  The  spiritual  Jesus 
(Christ)  is  continually  coming  in  the  consciousness 
of  his  followers. 

It  was  the  object  of  the  prophets,  from  the  least 
unto  the  greatest,  to  teach  the  truth  simply,  rather 
than  to  mystify  it.  But  Oriental  metaphor  and 
simile  were  the  necessary  modes  of  teaching  for  a 
people  whose  habit  of  thought  and  expression  was 
essentially  symbolic  and  poetic.  Graceful  and 
elastic  flowers  of  speech  when  frozen  into  rigid 
western  prose  often  become  misleading. 

No  two  of  the  prophets  of  the  Old  Testament 
were  very  like,  and  there  was  no  sameness  in  their 
messages.  The  "Word  of  the  Lord,"  of  each,  was 
colored  or  humanized  by  temperament,  environ- 
ment and  idiosyncrasy.  The  utterance  of  the 
prophet  was  free,  so  that  he  was  not  a  mechanical 
mouthpiece.  While  he  was  spiritually  indepen- 
dent, there  was  no  radical  impairment  of  the  real 
message.  Each  preacher  of  righteousness  received 
the  divine  "white  stone"  of  truth,  in  which  his 


134  LIFE   MORE  ABUNDANT 

own  name  was  written  in  secret,  and  he  found  in 
due  time  some  who  gladly  received  his  tidings. 

After  the  days  of  the  greatest  Hebrew  prophets, 
Isaiah,  Amos,  Micah,  and  Hosea,  who  appeared  dur- 
ing or  about  the  eighth  century  B.C.,  vital  religion 
declined  and  formalism  and  ceremony  prevailed. 
The  letter  of  religion  killed  its  spirit.  When 
Jesus  the  supreme  Prophet  came,  ceremonialism 
was  universal,  and  the  prophet  was  practically 
extinct.  For  four  hundred  years  no  prophet 
worthy  of  the  name  had  arisen  in  Israel,  and  only 
the  lower  phase  of  priesthood  prevailed.  Mere 
ritual  had  become  fully  idolized. 

But  the  hard  crust  was  to  be  broken  up,  and 
religion,  from  being  "a valley  of  dry  bones,"  clothed 
with  spirit  and  life.  The  gospel  of  the  Christ  was 
to  burst  the  bonds  of  the  Hebrew  race,  to  emerge 
from  national  limitation  and  be  potentially  opened 
up  to  all  humanity.  Jesus  sowed  the  seed  of 
the  new  gospel,  and  Paul  scattered  it  through 
all  the  then  known  civilized  world. 

The  prophet,  modern  as  well  as  ancient,  is  the 
hope  of  the  world.  Through  him  divine  truth  is  to 
be  shaped  to  human  need  and  to  "leaven  the 
whole  lump  "  of  mankind. 


VIII 
THE    HIGHER   CRITICISM 

WHAT  is  known  as  the  higher  criticism,  includ- 
ing also,  technically,  the  lower  criticism,  is  doing 
a  great  work  in  the  emancipation  of  the  Word 
of  God.  The  severance  of  artificial  bandages 
and  bonds,  the  rational  removal  of  a  destructive 
literalism,  the  revelation  of  a  true  inwardness, 
with  a  rescue  from  conventional  bibliolatry,  in- 
clude a  wide  movement  of  great  spiritual  benefi- 
cence and  importance.  The  truth,  which  in  a 
great  variety  of  setting  is  contained  in  the  Bible, 
is  not  only  being  discriminated  but  given  free 
course. 

The  day  of  destructive  criticism  by  opponents 
of  the  Bible  has  well-nigh  passed,  and  with  the 
decay  of  an  inerrant  literalism  will  lose  its  motive 
and  foundation.  The  modern  criticism  which  has 
been  designated  by  the  term  higher,  is,  sub- 
stantially, friendly  and  constructive.  It  is  the 
work  of  the  truest  friends  of  the  Bible  and  not  of 
its  enemies. 

'35 


136  LIFE   MORE  ABUNDANT 

The  higher  criticism  is  the  study  of  the  Bible 
in  the  history  and  spirit  of  the  time  which  pro- 
duced it.  What  was  the  life,  and  what  the  pre- 
vailing thoughts,  motives,  inspirations,  and  ideals, 
of  the  biblical  authors  ?  The  literature  of  any 
specific  period  —  and  the  biblical  literature  is 
no  exception —  is  a  living  transcript  of  its  life 
and  thought.  It  is  no  easy  matter  to  step  into 
the  shoes  of  a  long  past  generation,  see  with  its 
eyes,  hear  with  its  ears,  and  take  on  its  local 
color.  It  requires  not  only  superior  talent  but 
deep  insight.  It  presumes  temporary  detachment 
from  present  environment,  and  the  exercise  of  the 
imaginative  and  intuitive  temperament.  All  this 
is  indispensable  to  a  correct  interpretation.  Few 
in  any  age  are  able  to  thoroughly  understand  any 
other  period,  especially  if  it  be  far  removed  from 
their  own.  The  great  current  of  historic  develop- 
ment must  be  intelligently  traced  and  surveyed. 
The  higher  criticism  was  hardly  possible,  in  any 
degree  of  completeness,  before  the  general  under- 
standing of  the  doctrine  of  evolution.  The  theol- 
ogy of  any  period  corresponds  with,  and  is  fitted 
into,  its  science,  philosophy,  astronomy,  physics, 
and  biology.  Thus  the  higher  criticism  must 
include  a  profound  knowledge  of  human  nature,  in 


THE   HIGHER  CRITICISM  137 

itself,  and  all  its  outward  relations.  The  psy- 
chology of  the  age  to  be  dealt  with,  must  be 
grasped,  and  also  the  unique  subjective  and 
objective  idiosyncrasies  pertaining  thereto.  In 
no  other  way  can  its  surviving  traditions  and  the 
underlying  motives  of  its  culture  and  literary  re- 
mains be  discriminated.  The  higher  critic  re- 
quires a  rare  equipment,  and  the  modern  era  has 
been  fortunate  indeed  in  the  reverent,  constructive 
and  conscientious  spirit  of  the  great  majority  of 
those  who  have  served  it  in  this  supremely  im- 
portant department  of  research. 

While  the  spiritual  endowments  and  delicate 
prevision  of  those  who  pursue  the  lower  criticism 
are  not  so  indispensable  in  its  nature,  yet  they 
require  able  discrimination  and  special  literary 
ability.  This  research  is  in  a  direction  more 
purely  intellectual,  philological,  and  technical. 
Its  field  more  distinctly  concerns  the  dates,  authen- 
ticity and  genuineness  of  the  subject  matter,  the 
comparison  of  various  teachings,  their  identifica- 
tion by  literary  quality,  their  unisons,  differences, 
style,  racial,  and  chronological  peculiarities,  and 
accuracy  of  translation  and  rendering.  It  will  be 
observed  that  the  higher  criticism  is  mainly  con- 
cerned with  the  spirit,  while  the  lower  is  more 


138  LIFE   MORE   ABUNDANT 

especially  devoted  to  the  letter,  or  the  vehicle  by 
which  the  inner  meaning  is  conveyed. 

The  believers  in  literalism,  or  plenary  inspira- 
tion, have  made  less  objection  to  criticism  when 
applied  to  the  Old  Testament  than  to  the  New, 
but  the  principle  involved  is  the  same.  The  light 
and  truth  which  come  to  us  in  the  biblical  mes- 
sages must  come  as  literature,  an  interpretation  of 
human  and  racial  life  and  experience,  and  not  as 
a  great  collection  of  proof  texts  for  the  special 
defenses  of  dogmatic  systems.  The  misty  tra- 
ditions in  Genesis  as  to  the  details  of  the  creation 
may  constitute  an  orderly  story  or  correspondence, 
but  they  come  enshrined  in  symbolism,  poetry, 
and  epic.  They  are  the  natural  product  of  the 
imaginative  awe  and  sacred  mystery  of  primitive 
peoples,  and  not  peculiar  to  the  Hebrew  as 
distinguished  from  other  races  and  nations. 

It  may  at  once  be  admitted  that  if  the  Bible  be 
divinely  dictated,  verbatim,  by  God,  it  should  not 
be  subject  to  criticism.  But,  even  were  such  the 
fact,  in  accord  with  the  seventeenth  century  view 
of  revelation,  its  great  variety  of  meanings  to  dif- 
ferent classes  of  minds  would  not  thereby  be 
diminished.  Language  may  be  one  thing,  but  its 
interpretation  depends  upon  the  subjective  state  of 


THE   HIGHER   CRITICISM  139 

the  individual.  Whether  or  not  the  Bible,  as  we 
have  it,  be  absolutely  inerrant,  the  same  text  is 
made  the  foundation  for  scores  of  varying  creeds, 
and  in  it  each  finds  its  full  endorsement.  Intrinsi- 
cally, the  Bible  is  an  historic  sketch  of  the  divine 
intimacies  of  lofty  souls,  a  chart  of  the  religious  and 
spiritual  development  of  humanity.  The  Scriptures 
cannot  be  fenced  off  as  something  above  and  out- 
side of  the  normal  product  of  the  mind  of  man,  for 
their  free  and  intimate  relations  radiate  in  every 
direction.  The  divine  comes  through  the  human, 
and  is  not  handed  down  in  any  miraculous  way 
from  the  outside.  The  dramatic  story  of  soul  un- 
foldment  as  set  forth  by  the  writer  of  the  book  of 
Job,  the  poetic  and  symbolic  songs  of  the  Psalmist, 
the  optimism  of  Isaiah,  the  pessimism  of  Jeremiah, 
the  mysticism  of  Ezekiel,  the  rational  psychology 
and  spiritual  philosophy  of  a  Paul,  and  the  ecstatic 
visions  of  Saint  John,  all  show  the  white  light  of 
divinity  as  having  received  peculiar  tint  and  shade 
in  passing  through  the  alembic  of  unlike  minds  and 
temperaments.  For  most  able  and  illuminating  in- 
terpretation, Harnack,  the  great  biblical  critic  and 
student  was  denounced  as  a  destructive  opponent 
of  the  Bible,  but  a  truer  and  deeper  view  would 
characterize  him  as  its  able  defender,  He  has  been 


140  LIFE   MORE  ABUNDANT 

credited  with  a  disbelief  of  the  birth  stories  in 
Matthew  and  Luke,  and  also  of  the  physical  resur- 
rection. He  believes  that  the  first  gospel  is  a 
compilation  by  an  unknown  author,  and  that  ad- 
ditions were  made  to  it  about  A.  D.  75.  Numerous 
other  differences  from  the  traditional  view  are  noted. 
It  is  not  here  proposed  to  enter  in  detail  into  the 
conclusions  of  the  higher  critics.  The  following 
few  instances  are  merely  illustrative.  Some  of 
the  most  able  and  conscientious  biblical  scholars 
believe  that  the  book  of  Matthew  was  placed  first 
in  the  New  Testament  because  it  deals  directly 
with  the  genealogy  and  birth  of  Jesus,  though 
probably  not  written  until  seventy-five  years  after 
that  event.  The  tradition  of  more  than  two 
generations  and  the  change  of  thought  and  feel- 
ing naturally  color  the  narrative.  The  popular 
supposition  that  the  book  of  Genesis,  standing 
first  in  order  in  the  Bible,  as  it  does,  and  dealing 
with  the  creative  period,  was  earliest  written, 
is  mistaken.  There  is  good  evidence  that  it  was 
not  composed  before  a  late  period  in  Hebrew 
history.  The  great  prophets,  Isaiah,  Hosea,  and 
Amos  knew  nothing  of  the  story  of  the  "Fall." 
Their  inspiration  and  hope  was  for  the  future. 
Their  paradise  was  not  in  the  dim  past  but  in  a 


THE   HIGHER  CRITICISM  14! 

grand  consummation.  In  the  order  of  historic 
development,  the  Pentateuch  —  the  compendium 
of  priestly  legalism  —  only  began  after  the  Baby- 
lonian Exile.  It  is  the  aftermath  of  that  cap- 
tivity rather  than  that  of  Egypt.  The  creative  story 
and  Garden  of  Eden  are  not  even  alluded  to  by 
any  of  the  great  seers  before  mentioned.  Would 
this  have  been  the  case  if  it  were  the  all-important 
factor  in  the  destiny  of  man,  which  "the  plan  of 
salvation,"  as  formulated  in  the  traditional  creeds, 
has  made  it  ? 

The  truth  in  the  Bible  has  the  same  basis  which 
underlies  all  other  truth.  Wherever  expressed,  in- 
herent excellence,  rationality,  beauty,  and  goodness 
are  included  in  the  nature  of  things.  The  creden- 
tials for  truth  are  within  itself.  As  it  is  brought 
into  contact  with  man's  higher  reason  and  con- 
science it  is  self-attesting.  The  letter  of  the  Bible 
is  the  vehicle  for  truth,  and  it  is  the  reality  which 
is  infallible  rather  than  that  which  conveys  it. 
History  shows  that  the  assumed  inerrancy  of  the 
text  has  always  been  misleading  and  has  uniformly 
attempted  to  beat  back  the  progress  of  science,  in- 
vention, and  knowledge.  "Though  the  heavens 
fall,"  it  has  been  regarded  as  indispensable  that 
literalism  be  insisted  upon.  Religion  supposedly 


142  LIFE   MORE  ABUNDANT 

depended  upon  it,  and  without  it  all  was  lost. 
How  mistaken  the  conclusion ! 

As  knowledge  has  increased  and  new  realizations 
of  circumstantial  evidence  and  necessary  adjust- 
ment have  been  made,  the  positions  held  on  the 
basis  of  the  old  idea  of  inspiration  have  been  found 
untenable.  Citadel  after  citadel  has  fallen,  until 
symptoms  of  a  general  panic  multiply.  Meanwhile 
the  real  truth  remains  calmly  and  securely  poised 
above  the  superficial  tempest  which  is  driving  men 
to  shelter.  The  best  thought  outside  of  the  church, 
which  also  should  be  relied  upon  to  endorse  and 
uphold  religion  and  spiritual  progress,  has  been 
needlessly  affronted  and  set  in  opposition.  Even 
the  "natural  man"  has  a  genuine  respect  for,  and 
openness  toward  rational  goodness  and  the  ideal 
life,  but  to  insist  upon  alien  dogmatic  accretions  as 
composing  the  pure  gospel  awakens  his  antagonism. 
Says  Professor  Adam  Smith :  "  The  critical  study 
of  the  Scriptures  completely  dispels,  on  the  evi- 
dence of  the  Bible  itself,  that  view  of  inspiration 
so  long  held  by  the  Church." 

The  highest  reason  of  man,  when  clarified  by  a 
sincere  openness  toward  the  divine  Spirit  is  holy, 
and  will  ever  serve  the  ends  of  a  true  faith.  It 
may  reverently  be  affirmed  that  it  is  God,  at  first 


THE  HIGHER  CRITICISM  143 

hand.  "The  secret  place  of  the  Most  High"  is 
not  in  a  far-away  heaven,  but  in  man.  There  is 
his  dwelling  place,  and  there  is  set  up  the  tribunal 
of  truth  and  judgment. 

What  may  be  called  the  larger  faith  becomes 
verifiable  from  all  analogy,  research,  and  relation. 
Not  only  human  life  in  the  concrete,  but  universal 
truth  and  even  cosmic  processes  lend  their  endorse- 
ment. Religion  and  nature,  both  divine  and  mutu- 
ally complementary,  have  had  a  great  gulf  placed 
between  them.  The  sympathetic  comparison  of 
faiths,  first  earnestly  made  at  the  Congress  of 
Religions  held  at  the  Columbian  Exposition  in 
Chicago,  was  an  object  lesson  to  the  world  of  the 
unity  in  variety,  and  of  the  real  spirit  of  religion. 
The  differences  developed  on  that  occasion  were 
mostly  superficial  and  incidental.  Humanity  is 
everywhere,  and  at  all  times,  engaged  in  a  search 
for  truth,  and  in  an  attempt  to  grasp  and  realize 
the  highest  idea  of  God.  Obscured  or  hidden  as  it 
may  be,  there  is  an  universal  divine  thirst  in  the 
soul  of  man.  Symbols,  ordinances,  sacraments, 
rituals,  devotions,  and  services,  and  even  idolatries 
are  a  signal  attestation  of  natural  spirituality  and 
religiosity.  Emerson  aptly  puts  that  great  thought 
in  poetic  form : 


144  LIFE   MORE   ABUNDANT 

"  Out  from  the  heart  of  Nature  rolled 
The  burden  of  the  Bible  old : 
The  Litanies  of  nations  came, 
Like  the  volcano's  tongue  of  flame, 
Up  from  the  burning  core  below  — 
The  canticles  of  love  and  woe ; 

"  The  word  by  seers  and  sibyls  told 
In  groves  of  oak,  or  fanes  of  gold, 
Still  floats  upon  the  morning  wind, 
Still  whispers  to  the  willing  mind. 
One  accent  of  the  Holy  Ghost 
The  heedless  world  hath  never  lost." 

The  purpose  of  the  authors  of  the  Bible  was  not 
mainly  to  write  history,  but  to  set  forth  their  own 
religious  ideals  in  the  light  of  events.  The  cry  for 
righteousness,  and  the  judgments,  national  and  in- 
dividual for  unrighteousness,  were  the  motives  un- 
derlying the  whole  Jewish  literature.  To  find  the 
spirit  of  the  Bible,  it  must  be  studied  like  other 
books.  It  should  also  be  read  between  the  lines 
and  its  indefinable  influence  felt  and  absorbed.  It 
must  strike  deeper  than  the  mere  intellectual  un- 
derstanding. The  ecclesiastical  atmosphere  which 
has  been  projected  around  the  Bible  is  the  main 
reason  for  the  modern  neglect  of  it.  It  hides  it 
from  near  view  and  sympathetic  perusal.  The  un- 
natural glamor  turned  upon  it,  repels  rather  than 


THE   HIGHER  CRITICISM  145 

attracts.  To  love  the  great  profusion  of  lovely 
.  things  in  the  Bible  need  not  be  a  task  but  a  de- 
light. It  is  a  natural  book.  Gold  does  not  need 
gilding,  and  inherent  excellence  is  marred  by  the 
addition  of  artificial  and  abnormal  features.  The 
acceptance  of  the  fact  that  the  Bible  is  a  literature, 
normal,  and  at  the  same  time  of  surpassing  merit 
and  practical  instruction,  would  dispel  the  irrational 
theory  which  has  hedged  it  about. 

The  New  Testament  is  a  continuous  and  higher 
development  of  the  Hebrew  ethical  and  religious 
ideals  of  the  Old.  The  time  covered  is  very  much 
less,  and  the  successive  phases  of  thought  and 
progress  are  much  more  rapid.  There  were  no 
scribes  present  to  report  the  words  of  Jesus,  and 
they  came  down  to  us  colored  by  various  minds, 
memories,  traditions,  and  personal  peculiarities. 
Added  to  the  Hebrew,  other  elements  entered  into 
the  biblical  literature,  each  leaving  something  of 
its  distinctive  quality  in  what  was  to  appear  in  due 
time  as  a  larger  unit.  The  more  distinctive  Greek 
philosophy  comes  to  the  surface  at  intervals,  and 
especially  in  marked  degree  in  the  fourth  gospel. 
The  New  Testament  literature  is  an  historic  and 
dramatic  sketch  of  the  roots  and  sources  of  Ju- 
daism's successor,  distinctive  Christianity.  But 


146  LIFE   MORE  ABUNDANT 

like  other  events  and  facts,  their  importance  is 
larger  and  lies  back  of  these  happenings,  and  re- 
sides in  the  principles  and  ideals  of  which  they  are 
the  concrete  expression.  Christianity,  from  being 
racial,  local,  and  historic,  has  burst  its  limitations, 
broadened  its  scope,  and  universalized  its  applica- 
tion. Jesus  was  not  an  author,  nor  an  originator, 
but  a  demonstrator.  He  will  ever  be  supreme  as 
the  ideal  embodiment  of  the  Christ  spirit  in  man. 

There  is  no  disposition  among  the  higher  biblical 
critics  to  regard  unkindly  those  who  have  causti- 
cally commented  upon  their  painstaking  work. 
Their  seeming  iconoclasm  is  only  an  incidental 
result  of  devotion  to  truth.  They  would  not  will- 
ingly undermine  any  one's  faith,  but  rather  broaden 
and  deepen  it.  To  be  permanent  and  substantial 
it  must  be  based  upon  reality.  The  command  to 
"  believe  "  may  be  iterated  and  reiterated,  but  the 
human  mind  is  so  constituted  that  it  must  have 
evidence,  and  a  large  part  of  this  evidence  must  be 
within.  It  is  subjective  truth  that  is  winning  its 
way  in  the  world.  To  feel  truth  is  deeper  than  to 
intellectually  know  it. 

The  reaction  from  supposed  biblical  inerrancy, 
of  which  the  higher  criticism  is  the  moving  force, 
will  accomplish  a  work  beyond  value  in  the  arrest 


THE   HIGHER  CRITICISM  147 

of  scepticism,  infidelity,  and  materialism.  The 
" unbeliever "  is  as  much  a  devotee  to  "the  let- 
ter "  as  the  traditionalist.  Accepting  the  same 
interpretation,  its  unreasonableness  arouses  his  op- 
position. In  literalism  extremes  meet.  The  shafts 
of  a  Voltaire,  a  Thomas  Paine,  or  an  Ingersoll  have 
been  almost  entirely  directed,  not  against  truth, 
the  Bible,  nor  religion,  per  se,  but  against  accre- 
tions and  assumptions  which  have  been  put  in 
their  place.  Truth  is  inherently  vital  and  attrac- 
tive. Said  Milton : 

"  Though  all  the  winds  of  doctrine  were  let  loose  to 
play  upon  the  earth,  so  Truth  be  in  the  field,  we  do  in- 
gloriously,  by  licensing  and  prohibiting,  to  misdoubt 
her  strength.  Let  her  and  Falsehood  grapple;  who 
ever  knew  Truth  put  to  the  worse  in  a  free  and  open 
encounter  ?  " 

The  present  age  greatly  needs  more  familiarity 
with  the  Bible.  It  is  not  only  by  far  the  greatest 
literary  production  extant,  but  its  strong  fiber  is 
largely  inwrought  in  all  later  literature.  It  is  a 
great  reservoir  from  which  thousands  of  cups  have 
have  been  filled,  and  its  influence  in  the  shaping  of 
the  English  language  and  all  deeper  culture  is  be- 
yond estimate.  Its  familiar  sayings,  aphorisms, 
and  precepts  thickly  bespangle  the  tomes  which 


148  LIFE   MORE   ABUNDANT 

most  nobly  represent  human  wisdom  and  learning. 
But  above  all,  it  is  to  be  honored  because  it  has  so 
much  of  that  inspirational  quality  which  inspires. 

The  teachings  of  Jesus,  aside  from  their  value 
as  oracles  of  religious  wisdom,  are  found  to  be  in 
accord  with  the  laws  of  man's  nature  on  every 
plane.  They  are  psychological,  philosophical,  and 
scientific  in  their  exact  adaptation  to  his  constitu- 
tion. While  many  of  them  are  so  idealistic  as 
seemingly  to  conflict  with  current  ethical  standards, 
and  to  be  impractical  in  the  present  state  of 
society,  they  furnish  the  working  plan  for  the 
higher  development  of  the  future.  The  evolu- 
tionary ripeness  for  their  complete  exercise  is  not 
yet  here,  but  their  full  non-resistant  philosophy 
more  and  more  will  be  the  attractive  pattern  for 
speedy  attainment.  Their  spirit  and  ideal  have 
untold  value. 

There  need  be  no  fear  that  the  higher  criticism 
will  weaken  or  overthrow  the  truth  of  the  Bible. 
Truth  is  invincible.  It  is  rooted  in  God  and  can- 
not be  moved.  Scholarship  will  confirm  and  make 
more  graphic  its  beauty  and  usefulness.  Appre- 
ciation will  increase  with  a  better  understanding. 
Search  the  Scriptures  to  know  their  value.  The 
richest  ore  is  not  found  upon  the  surface.  If  the 


THE   HIGHER  CRITICISM  149 

Bible  will  not  stand  trying,  testing,  and  examina- 
tion, in  the  strongest  kind  of  a  light,  it  is  unworthy 
of  the  confidence  which  we  are  invited  to  centre 
upon  it.  The  real  "Word  of  God"  cannot  be 
shaken,  whatever  may  happen  to  the  dogmas  which 
have  been  artificially  drawn  from  its  text. 

The  lower  criticism  is  also  absolutely  neces- 
sary to  prepare  the  way  for  intelligent  and  useful 
study.  Only  by  painstaking  scholarship  can  er- 
roneous conclusions  be  corrected.  After  this  de- 
partment has  done  its  work,  the  way  is  cleared  for 
the  higher  criticism  with  its  search  for  the  inner 
spirit  and  significance.  To  ascertain  the  present 
value  and  motive  of  any  passage  of  Scripture,  it 
must  be  found  what  it  meant  to  the  author  and  to 
those  of  that  special  era.  One  might  as  well  call 
the  efficient  process  of  crushing  and  roasting  crude 
ore,  in  order  to  extract  the  pure  gold,  "destruc- 
tive," as  to  use  any  such  term  in  connection  with 
the  conscientious  and  careful  sifting  of  the  text  of 
the  Written  Word. 


IX 
CHRIST   AND   JESUS 

THE  Son  of  God  naturally  must  be  a  living  im- 
age of  the  Father.  "And  God  created  man  in  his 
own  image,  in  the  image  of  God  created  he  him  ; 
male  and  female  created  he  them."  Sonship, 
latent,  potential,  or  dynamic  therefore  must  include 
the  whole  human  family.  The  image  may  be 
shaded,  obscured,  or  even  covered  with  rubbish, 
but  its  lineaments  are  deeply  engraved  in  the 
background  of  man's  nature.  The  Son,  otherwise 
called  the  Christ,  is  the  divine  type  in  man, 
generic  and  universal.  Jesus  was  an  actualized 
and  concrete  demonstration  of  the  spiritual  hu- 
manity. 

Man's  birthright  includes  a  divine  oneness  and 
this  is  the  normal  ideal.  Superficially  observed, 
and  in  the  lower  consciousness,  the  divine  and  the 
human  are  two,  while  in  the  enlightened  or  spiri- 
tually developed  soul  they  converge  and  finally  be- 
come one.  The  dualism  apparent  in  the  utterances 
of  Jesus  was  employed  only  to  accomodate  the  ca- 

150 


CHRIST  AND  JESUS  151 

pacity  of  his  hearers,  for  his  affirmations  of  absolute 
unity  were  repeated  and  emphatic.  "I  and  my 
Father  are  one."  Undeveloped  humanity  is  oblivi- 
ous to  this  great  truth.  The  inner  and  profound 
reality  is  hidden  from  sensuous  gaze. 

The  accurate  use  of  terms  is  very  important. 
Many  of  the  misunderstandings  of  the  world  might 
be  avoided  were  there  a  medium  of  communication 
for  ideas  more  precise  than  words.  The  names 
Christ  and  Jesus,  furnish  a  striking  example  of  un- 
certain definition.  In  common  theological  usage 
they  are  employed  interchangeably,  or  as  having 
the  same  significance.  We  will  venture  to  suggest 
the  evident  definition  of  each  term,  with  a  just  dis- 
crimination, and  then  note  some  of  the  reasons  for 
the  same.  We  may  think  of  the  name,  Christ,  as 
defining  the  eternal  divine  sonship  in  man,  a  vital 
and  intrinsic  oneness,  fundamental  and  universal. 
It  involves  an  inner  quality,  life,  ideal,  and  temper. 
It  is  the  divine  image  and  likeness  in  the  soul.  In 
its  essence  it  is  impersonal,  and  it  is  latent  in  man 
until  recognized,  awakened,  and  brought  into  indi- 
vidualized manifestation.  Above  utter  passivity 
there  are  many  degrees  of  its  personal  develop- 
ment, from  feeble  foreshadowings  up  to  its  full 
rounded  local  and  historic  expression,  as  seen  in 


152  LIFE   MORE  ABUNDANT 

Jesus.  He  was  the  prophecy  and  ideal  of  what 
mankind  is  to  be.  Men  are  struggling  on  and  up- 
ward toward  the  Pattern  of  the  human  rilled  with 
the  divine  in  actuality  and  articulation. 

The  general  propositions  which  have  been 
briefly  outlined  will  be  found,  upon  examination,  to 
have  abundant  evidence  and  proof.  All  are  aware 
that  in  the  recorded  sayings  of  Jesus  he  spake 
from  two  different  standpoints.  It  should  be  easy 
to  discriminate  between  them.  One  is  from  that 
of  the  universal,  the  divine,  and  the  unhistoric,  and 
the  other  from  the  local,  temporary,  and  personal. 
Note  a  few  of  the  former :  "  Your  father  Abraham 
rejoiced  to  see  my  day ;  and  he  saw  it,  and  was 
glad.  The  Jews  therefore  said  unto  him,  Thou 
are  not  yet  fifty  years  old,  and  hast  thou  seen  Ab- 
raham ?  Jesus  said  unto  them,  Verily,  verily,  I 
say  unto  you,  Before  Abraham  was,  I  am."  (John 
viii,  56-58)  "There  was  the  true  light,  even  the 
light  which  lighteth  every  man,  coming  into  the 
world."  (John  i,  9)  «  If  therefore  the  Son  (Christ 
mind)  shall  make  you  free,  ye  shall  be  free  in- 
deed." (John  viii,  36)  "  If  ye  abide  in  my  word, 
then  are  ye  truly  my  disciples ;  and  ye  shall  know 
the  truth,  and  the  truth  shall  make  you  free." 
(John  viii,  31-32)  "  All  things  have  been  delivered 


CHRIST  AND  JESUS  153 

unto  me  of  my  Father  :  and  no  man  knoweth  who 
the  Son  is,  save  the  Father ;  and  who  the  Father 
is,  save  the  Son,  and  he  to  whomsoever  the  Son 
willeth  to  reveal  him."  (Luke  x,  22)  "For  thou 
lovedst  me  before  the  foundation  of  the  world." 
(John  xvii,  24)  These  few  examples  might  be 
multiplied.  It  seems  evident  that  they  are  ut- 
tered by  the  Christ  mind  or  Spiritual  Principle, 
through  personality  rather  than  by  it.  A  few  in- 
stances also  follow  from  the  local  viewpoint,  or 
from  the  son  of  man  in  his  finite  capacity.  "  And 
he  did  eat  nothing  in  those  days  :  and  when  they 
were  completed,  he  hungered."  (Luke  iv,  2)  "For 
the  Spirit  was  not  yet  given ;  because  Jesus  was 
not  yet  glorified."  (John  vii,  39)  "  My  God,  my 
God,  why  hast  thou  forsaken  me  ? "  (Mark  xv,  34) 
"And  when  Jesus  had  cried  with  a  loud  voice,  he 
said,  Father,  into  thy  hands  I  commend  my  spirit : 
and  having  said  this,  he  gave  up  the  ghost."  (Luke 
xxiii,  46)  In  general  these  two  points  of  view  are 
designated  as  the  Son  of  God  and  the  son  of  man. 
It  logically  follows  that  as  any  one  is  conscious  of 
the  inner  divinity,  or  Christ,  he  is  warranted  in 
speaking  ideally,  or  from  the  universality  of  the 
inner  Light.  In  many  instances,  prophets  and 
poets,  both  ancient  and  modern,  have  assumed  and 


154  LIFE  MORE  ABUNDANT 

expressed  such  a  potential  oneness  and  authority. 
A  familiar  example  of  such  breadth  may  be  quoted 
from  Emerson : 

"  I  am  owner  of  the  sphere, 
Of  the  seven  stars  and  the  solar  year, 
Of  Caesar's  hand  and  Plato's  brain, 
Of  Lord  Christ's  heart  and  Shakespeare's  strain." 

It  is  the  God  consciousness  or  Word  —  the  Logos 
—  in  man,  rather  than  the  limited  personality  which 
thus  finds  expression.  The  latter  is  the  mouth- 
piece. As  man  comes  into  conscious  ownership  of 
his  higher  birthright,  all  God's  possessions  belong 
to  the  Son,  which  is  the  deeper  selfhood.  Said  St. 
Paul  from  the  inner  consciousness,  for  himself  and 
others:  "All  things  are  yours."  The  Christ  in 
man  is  the  most  profound  and  real  ego  but  he  is 
commonly  unrecognized.  "And  he  was  in  the 
hinder  part  of  the  ship,  asleep  on  a  pillow :  and 
they  awake  him,  and  say  unto  him,  Master,  carest 
thou  not  that  we  perish  ? "  (Mark  iv,  38)  He  has 
not  yet  been  awakened.  So  long  as  there  is  no 
"  storm  "it  is  forgotten  that  he  is  on  board. 
When  the  outward  or  material  self  —  the  seeming 
man  —  finds  himself  likely  to  "  perish  "  he  is  led 
to  turn  within  and  to  find  his  real  being. 

The  world  restlessly  waits  for,  and  toils  upward 


CHRIST  AND  JESUS  155 

toward  the  larger  truth  of  the  Divine  Mind  in 
which  we  share.  With  its  emergence  from  latency 
toward  full  incarnation,  the  crucifixion  of  the 
material  claimant  takes  place.  Then  the  conscious 
resurrection  and  final  dominance  of  the  higher  in 
man  are  realized.  As  this  is  an  eternal  and  uni- 
versal law,  the  heritage  of  all  men  as  well  as  one 
seemingly  favored  one,  it  follows  that  as  soon  as 
the  truth  is  realized,  humanity  will  rise  rapidly  to 
the  altitude  of  Spiritual  Principle.  Every  man  has 
his  part  in  the  potency  of  the  higher  law,  and  he 
may  exercise  it  in  a  way  which  is  orderly  and  make 
it  available.  "All  things  are  yours  "  is  not  merely 
a  poetic  sentiment  but  a  statement  of  truth  which 
is  practical,  psychological,  spiritual,  and  even  scien- 
tific in  an  exact  sense.  The  ownership  of  moral 
and  spiritual  verities,  including  also  subordinate 
blessings,  requires  only  developed  capacity.  All 
ideals  which  one  will  firmly  hold  are  his,  and  their 
actualization  is  but  a  matter  of  time.  But  owner- 
ship is  not  exclusive,  for  the  same  may  be  possessed 
by  all.  Even  God,  who  is  our  God,  actually  be- 
longs to  all  to  the  degree  that  a  conscious  oneness 
has  been  developed. 

Glancing  at  past  history,  we  may  observe  the 
occasional  outcropping  of  man's  divinity  during  the 


156  LIFE   MORE  ABUNDANT 

gradual  course  of  human  evolution.  In  the  early 
Greek  theology  the  inner  divinity  was  a  fundamen- 
tal idea  but  not  long  after  a  more  materialistic  faith 
gained  the  ascendency.  The  great  Council  of 
Nicaea,  A.D.  325,  was  called  by  Constantine  to 
settle  the  many  complicated  and  disputed  points 
pertaining  to  the  nature  of  Christ  and  his  office. 
A  great  controversy  was  raging,  led  on  differing 
sides  by  Athanasius  and  Arius.  The  main  ques- 
tions at  issue,  were :  Has  man  real  and  normal 
kinship  and  oneness  with  God,  or  are  they  separate 
and  unlike  in  nature  and  being  ?  Was  Jesus  a  for- 
mal ambassador  —  intermediate  in  nature  between 
God  and  man  —  sent  from  a  far-away  Deity,  or  did 
he  represent  essential  God  in  man  ?  The  latter 
statement  was  maintained.  But  the  triumph  and 
high-water  mark  of  that  Spiritual  Principle  was 
short  lived  and  gradually  the  Incarnation  came  to 
be  regarded  as  a  single  and  exceptional  act,  a  mat- 
ter of  formal  legalism.  This  cold  doctrine,  as 
might  be  predicted,  soon  became  devoid  of  vitality 
and  destitute  of  spiritual  fruitage.  The  evolutionary 
ripeness  for  the  larger  and  inner  ideal  had  not  arrived. 
The  conditions  seemed  to  demand  something  out- 
wardly stronger  and  more  dogmatic,  and  that  great 
leader  and  exponent,  St.  Augustine,  among  the 


CHRIST  AND  JESUS  157 

early  Church  fathers  became  its  leading  authority. 
The  ideal  of  God  which  soon  prevailed,  was  largely 
inspired  by  the  concept  of  an  infinite  Caesar,  a 
Monarch  who  rules  the  world  from  afar  and  issues 
formal  edicts.  The  age  seemed  to  demand  that 
man  should  be  governed  by  some  force  more  defi- 
nite and  tangible  than  the  spiritual  and  unseen. 
Sensuous  man  must  feel  external  power  and  bow 
before  outward  force  because  love  and  the  inner 
Christ  were  yet  too  feebly  developed  to  gain  a  hear- 
ing. The  faith  and  zeal  of  the  Primitive  Church 
had  waned  and  intellectual  dogma  and  speculative 
theology  were  in  evidence.  With  Church  and 
State  united  and  with  alien  races  to  be  formally, 
if  not  forcibly  "  Christianized,"  religion  must 
be  a  power  outside  of  man  to  be  respected,  and 
naturally  the  idea  of  the  deity  became  kingly  and 
arbitrary. 

In  modern  Protestant  theology  there  has  con- 
tinued a  persistence  of  the  dogma  that  the  divin- 
ity in  Jesus  was  something  unlike  the  divinity  in 
mankind.  It  still  is  authoritively  taught  that  he 
was  not  a  normal  man  but  a  unique  interposer  or 
mediator  between  God  and  man.  This  virtually 
means  an  abnormal  being.  He  was  one  who 
came  to  make  a  treaty  of  peace  between  discon- 


158  LIFE   MORE   ABUNDANT 

nected  and  discordant  parties  but  was  practically 
unlike  either  one.  But  Jesus  says  :  "  In  that  day 
ye  shall  know  that  I  am  in  my  Father,  and  ye  in 
me,  and  I  in  you."  (John  xiv,  20)  The  dogma 
of  the  deity  of  Jesus  —  "  very  God  "  —  instead  of 
his  moral  and  spiritual  divinity  has  occupied  and 
still  holds  a  basic  position  in  Protestant  systems. 
This  either  causes,  or  is  the  cause,  of  the  claims 
of  his  unique  preexistence,  miraculous  birth,  and 
physical  resurrection.  These  effectually  put  him 
out  of  touch  with  mankind,  and  so  to  them  he 
could  not  be  a  human  ideal,  "  the  first  born  among 
many  brethren,"  or  a  "first  fruit."  Does  it  seem 
possible  that  one  so  utterly  unlike  man  could  be, 
"in  all  points  tempted  like  as  we  are?'*  A  di- 
vinity in  which  all  may  share  is  all  that  he  ever 
claimed  for  himself.  A  normal  Christology  which 
would  find  the  Son  or  divine  image  at  the  soul 
centre  of  man,  is  quite  unlike  the  anomalous  grade 
of  being  usually  assumed  for  Jesus.  Harnack, 
one  of  the  greatest  of  modern  theologians,  denies 
that  the  miraculous  birth  and  physical  resurrec- 
tion are  necessary  to  or  essentially  within  the 
limits  of  a  well-defined  Christian  faith.  It  is  in- 
deed fortunate  that  the  glorious  and  living  gospel 
rests  upon  a  broader  and  stronger  foundation  than 


CHRIST  AND  JESUS  159 

traditional  strange  occurrences.     Theoretical  judg- 
ments may  be  very  unlike  value  judgments. 

Is  the  Christian  experience  of  to-day  some 
supernatural  revelation  from  the  historic  embodi- 
ment, or  is  it  a  conscious  sonship,  the  life  of  God 
in  the  soul  of  man  ?  Is  intrinsic  Christianity  — 
love,  spirituality,  and  a  divine  trust  —  universal  in 
its  adaptability  or  confined  to  a  single  channel  ? 
Is  not  a  grand  truth  larger  than  any  single  dem- 
onstration of  the  same,  however  perfect  and  at- 
tractive ?  Is  our  experimental  knowledge  of  Christ 
limited  to  the  earthly  career  of  the  son  of  Man  ? 
The  present  value  of  the  greatest  historic  fact 
must  lie  in  the  transcendent  truth  or  principle 
which  is  back  of  it  and  of  which  it  is  the  product. 
If  God  is  Spirit,  the  Son  or  likeness  must  also  be 
spirit  rather  than  flesh.  Whatever  is  of  time  and 
place  —  which  are  sensuous  conditions  or  limita- 
tions —  cannot  in  its  essence  be  eternal  but  rather 
a  manifestation  of  the  eternal.  No  single  life  or 
experience  can  be  absolutely  unique  unless  the 
moral  order  be  fragmentary  and  capricious.  Cor- 
respondence and  relation  are  everywhere.  If  the 
most  supreme  fact,  as  such,  be  not  the  expression 
of  a  general  law,  it  can  hardly  convey  practical 
value  or  vital  adaptability. 


160  LIFE   MORE   ABUNDANT 

The  use  of  the  two  names  under  consideration 
as  having  exactly  the  same  outlines  and  limita- 
tions, is  clearly  misleading  and  belongs  to  an  im- 
mature state  of  Christian  consciousness.  The  two 
have  the  same  relation  which  truth  bears  to  its 
articulation.  The  essential  Christ,  the  divine  hu- 
man ideal  is  beyond  time  and  was  existent  before 
the  advent  of  the  great  Exemplar.  Christ,  the 
living  truth,  is  the  Savior. 

It  is  true  that  the  Christ  ideal  which  was  su- 
preme in  the  seen  Embodiment,  has  only  a  faint 
and  partial  expression  in  other  souls.  But  the 
everlasting  truth  is,  God  in  man.  The  divine  as- 
piration is  kindled  at  the  soul  centre.  It  may 
have  but  a  gestative,  obscured,  or  hidden  life,  but 
it  never  will  die.  There  is  its  home.  Jesus 
proved  the  Christ  for  us  and  indexed  his  full-orbed 
power.  But  as  a  practical  ideal,  this  power  ever 
was.  The  Old  Testament  worthies  were  alive  to 
it  and  gave  it  partial,  concrete,  and  visible  incarna- 
tion. Some  of  their  embodiments  were  so  faithful 
as  to  deserve  the  name  of  savior  in  their  day  and 
generation.  Who  would  affirm  that  the  life  of  Jesus 
manifested  the  full  breadth  of  the  "  Light  of  the 
World "  ?  Its  radiance  must  illumine  every  soul, 
and  so  its  fullness  must  include  humanity  at  large. 


CHRIST  AND  JESUS  l6l 

The  interpretations  of  the  divine  Embodiment 
vary  with  different  ages  and  are  not  quite  the 
same  with  any  two  individuals.  Any  one's  divine 
concept,  though  having  Jesus  for  a  perfect  objec- 
tive Pattern,  must  be  subjective.  Hence  Christ 
to  every  one  is  always  within,  while  the  historic 
material  Personality  is  without.  With  the  higher 
evolution  of  man  the  indwelling  Son  will  ever 
have  an  increasing  significance. 

The  outward  life  and  acts  of  the  great  Ex- 
emplar have  been  more  or  less  clouded  by  the 
mists  of  tradition  and  superstition,  but  nothing 
can  distort  the  Spiritual  Principle.  It  is  an  inner 
creation,  and  the  highest  in  every  man  which  his 
growing  capacity  will  allow.  The  Messianic  ex- 
pectation of  the  ancient  Jews  was  centered  upon 
a  powerful  king  and  national  deliverer,  and  appar- 
ently contained  but  little  of  the  spiritual  element. 
The  biography  of  the  son  of  Man  is  but  fragmen- 
tary and  incomplete,  and  this  lack  of  actual  detail 
leaves  all  the  more  room  for  idealization.  The 
scanty  outlines  which  history  and  tradition  have 
handed  down  are  filled  in  and  receive  their  sub- 
jective shading  —  often  unconsciously  —  by  each 
individual.  As  standards  of  all  that  is  highest  in 
human  life  enlarge  and  move,  forward,  the  general 


162  LIFE   MORE  ABUNDANT 

concept  of  Christ  is  ever  expanding  in  correspon- 
dence. The  synoptic  gospels  and  all  other  records 
of  the  visible  Personality,  as  if  by  a  subtle  spiri- 
tual intuition  of  what  was  fitting,  cast  a  veil  of 
silence  and  mystery  over  the  supreme  incarnation, 
and  thus  the  divine  light  in  each  soul  sheds  its 
own  brightest  beams  upon  it.  Then,  as  now,  the 
materialistic  inclination  is  strong  to  worship  the 
seen  form  rather  than  the  larger  spiritual  Pres- 
ence, so  that  Jesus  plainly  said  to  his  disciples, 
"It  is  expedient  for  you  that  I  go  away."  The 
homage  was  bestowed  upon  the  embodiment  in- 
stead of  that  which  was  embodied. 

The  most  inspiring  consciousness  which  is  pos- 
sible to  the  human  soul  is  God  within,  for  this  is 
"the  Son."  Its  absence  means  separateness, 
darkness. 

"  Though  Christ  a  thousand  times  in  Bethlehem  be 

born, 
If  he's  not  born  in  thee  thy  soul  is  all  forlorn. 

"  Could  but  thy  soul,  O  man,  become  a  silent  night, 
God  would   be   born   in   thee,  and   set   all   things 
aright." 

God's  immanence  in  man  as  exemplified  in  the 
Personality  is  rightly  called  the  Christ.  This  does 
not  predicate  an  outward  individuality,  but  de- 


CHRIST  AND  JESUS  163 

fines  that  divinity  within,  which  is  dynamic  in 
quality.  Every  man  is  inmostly  divine,  but  no 
one  is  deific.  God  embodied  a  sample  of  himself 
in  the  man  of  Nazareth,  and  such  an  indwelling  is 
a  law  which  runs  through  all  human  life.  The 
"  plan  of  salvation "  is  not  a  formal  scheme  to 
repair  the  unexpected  failure  of  some  original  pur- 
pose, but  redemption,  as  demonstrated  in  the 
specific  Example,  is  an  evolutionary  spiritual  ac- 
complishment. But  it  is  never  quite  finished  in 
man.  Even  at  the  loftiest  point  supposable,  there 
is  no  stop,  no  stagnation.  As  a  procedure,  it  will 
never  become,  but  is  eternally  becoming.  The 
Exemplar  was  not  a  spiritual  process,  but  the  first- 
fruit  of  one.  In  him  was  the  articulation  of  an 
eternal,  orderly  law.  The  divine  indwelling  never 
had  a  beginning  and  will  have  no  end.  Incarnation 
is  in  the  nature  of  things.  Moral  indirection  is  not 
the  result  of  "a  fall,"  but  rather  the  frictional  and 
gradual  elimination  of  animalism.  It  includes  the 
growing  pains  of  spiritual  enlargement. 

The  humanity  of  God  is  too  large  to  be  con- 
tained within  or  confined  to  a  single  life,  however 
exalted.  The  sonship  which  was  incarnated  was 
full  but  not  exclusive.  The  essence  of  moral  and 
spiritual  beauty  is  diffusive,  and  ever  increasingly 


164  LIFE   MORE  ABUNDANT 

so.  The  stream  of  divinity  man-ward  is  broad 
enough  to  fill  every  human  craving  and  capacity 
so  far  as  they  are  opened.  If  the  Model  of  the 
gospels  were  more  than  human,  men  are  normally 
barred  from  the  powers  and  privileges  which  he 
manifested.  The  passing  of  the  dogma  of  a  lim- 
ited atonement  must  logically  be  followed  by 
its  twin  misapprehension  of  a  limited  son  ship. 
Divinity  and  humanity  are  but  two  sides  of  a 
unit. 

"  More  near  than  aught  thou  calPst  thy  own  , 
Draw  if  thou  canst  the  mystic  line, 
Severing  rightly  His  from  thine, 
Which  is  human,  which  divine?  " 

It  is  usually  assumed  that  certain  familiar  say- 
ings and  sympathetic  acts  of  the  Master  attest  his 
humanity,  while  his  miracles  form  the  evidence  of 
his  divinity.  But  the  real  proof  of  his  spiritual 
sonship  is  not  contained  in  a  theoretical  miraculous 
birth,  resurrection,  and  ascension,  and  in  "  works  " 
which  to  dull  materialistic  vision  seemed  wonderful, 
but  in  his  unbounded  love,  pure  spirituality,  and  di- 
vine self  recognition.  He  claimed  the  birthright 
so  universally  unrecognized  by  other  men.  The 
foundation  of  the  living  gospel  is  too  broad  to  stand 


CHRIST  AND  JESUS  165 

upon  such  a  narrow  and  uncertain  basis  as  a  few 
unusual  occurrences. 

Christianity  is  a  free  universal  force  playing 
through  man's  nature,  independent  of  time,  cir- 
cumstances, or  ecclesiastical  limitation.  It  found 
beautiful  and  full  expression  in  the  Pattern  of  the 
gospels  and  is  ever  seeking  new  forms  of  outward 
blossoming  and  fruitage.  It  is  no  finished  depos- 
itory of  a  body  of  truth,  once  for  all  handed  down, 
but  a  living  and  abounding  assertion  of  the  divine 
image.  If  the  Absolute  could  descend  and  fully 
contain  itself  in  one  concrete  form,  the  gospel 
narrative  would  be  finished.  Christianity,  as  a 
term,  has  come  to  signify  many  things  to  many 
men.  Its  simple  proportions  have  been  buried 
beneath  a  great  mass  of  accretions  with  which  it 
has  no  vital  relation.  Why  should  it  be  burdened 
with  some  peculiar  form  of  baptism,  sacrament, 
ordinance,  theory  of  nativity,  or  unique  church 
polity  ?  The  wine  of  modern  thought  and  scholar- 
ship regarding  the  divine  indwelling  cannot  be  put 
in  "old  bottles." 

The  Master  receives  his  true  glorification  through 
the  race.  Were  he  superhuman  in  his  being  and 
essence  his  example  would  be  beyond  our  aspira- 
tion. Theologically,  if  the  crucial  point  of  the  gos- 


1 66  LIFE  MORE   ABUNDANT 

pel  be  the  cross,  suffering,  and  death,  instead  of  the 
life,  it  is  plain  that  he  could  not  have  proclaimed 
it  during  his  earthly  embodiment.  Only  an  invali- 
dated Christianity  would  rest  upon  such  a  basis. 
The  ecclesiastical  and  Nicene  interpretation  of 
the  son  of  Man,  as  a  definable  part  of  a  Trinity, 
puts  him  outside  the  human  family,  and  from  its 
very  nature  must  ever  remain  an  abstraction  in  the 
minds  of  men.  But  the  Christ  or  Son  will  ever 
be  Immanuel.  The  miracles  recorded  in  the  Bible, 
wherever  they  have  not  been  colored  or  enlarged 
by  tradition,  show  that  man,  as  a  normal  repository 
of  spiritual  forces,  is  a  far  greater  and  diviner  being 
than  we  have  thought  possible.  With  the  shadow 
of  a  theoretical  native  depravity  before  our  eyes, 
the  vision  of  ideal  humanity  has  been  distorted. 
Unusual  works  which  cause  wonder  need  not  be 
regarded  as  beyond  the  realm  of  orderly  law,  but 
possible  to  human  accomplishment  through  the 
divinity  which  may  work  in  man  in  ways  rarely 
appreciated.  It  is  God  within,  and  not  outside, 
who  doeth  the  works.  The  older  view  of  miracles, 
which  interpreted  them  as  examples  of  suspended 
or  violated  law  does  not  honor  God  or  his  estab- 
lished methods.  He  is  neither  disorderly  nor 
capricious. 


CHRIST  AND  JESUS  l6/ 

The  Christ  mind  did  not  first  begin  in  Bethle- 
hem, though  there  was  its  first  complete  manifes- 
tation. The  Master  gave  utterance  to  truth  that 
was  eternally  true,  but  he  laid  no  claim  to  origi- 
nality. Says  Professor  Benjamin  Jowett,  former 
master  of  Balliol  College,  and  eminent  interpreter 
of  the  Bible : 

"  An  ideal  necessarily  mingles  with  all  conceptions 
of  Christ :  why  should  we  object  to  a  Christ  who  is 
necessarily  ideal  ?  Do  persons  really  suppose  that  they 
know  Christ  as  they  know  a  living  friend  ?  Is  not 
Christ  in  the  Sacrament,  Christ  at  the  right  hand  of 
God,  Christ  in  you  the  hope  of  Glory,  an  ideal  ?  Have 
not  the  disciples  of  Christ,  from  the  age  of  St.  Paul  on- 
wards, been  always  idealizing  his  memory  ? 

"  Each  age  may  add  something  to  the  perfection  and 
balance  of  the  whole.  Did  not  St.  Paul  idealize  Christ  ? 
Do  we  suppose  that  all  which  he  says  of  him  is  simply 
matter  of  fact,  or  known  to  St.  Paul  as  such  ?  It  might 
have  been  that  the  character  would  have  been  less  uni- 
versal if  we  had  been  able  to  trace  more  defined  fea- 
tures. What  would  have  happened  to  the  world  if 
Christ  had  not  come  ?  What  would  happen  if  he 
were  to  come  again  ?  What  would  have  happened  if 
we  had  perfectly  known  the  words  and  teaching  of 
Christ  ?  How  far  can  we  individualize  Christ,  or  is  he 
only  the  perfect  image  of  humanity  ?  " 

The  evident  lack  of  vital  power  in  the  intellec- 
tual concept  of  the  Christ  of  the  confessions  and 


168  LIFE   MORE  ABUNDANT 

creeds  is  giving  rise  to  a  modern  cry:  "Back  to 
Jesus  ! "  Is  this  conventional  and  ecclesiastical 
son  of  God  like  the  real  inner  quality  which  was  so 
perfectly  demonstrated  ?  It  were  well  if  an  ideal 
of  Christly  embodiment  might  take  the  place  of 
the  theological  speculations  concerning  him  and 
his  unique  powers.  Each  of  the  world's  great 
religions  has  had  its  great  exponent  who  has  been 
divinely  idealized  by  his  followers.  It  does  not 
dishonor  the  Demonstrator  of  Christianity  to  say 
that  we  could  hardly  expect  him  to  be  an  excep- 
tion to  the  rule.  When  he  speaks  from  the 
depths  of  Sonship,  he  says :  "  I  am  the  Way  and 
the  Truth  and  the  Life."  (John  xiv,  6)  Joseph 
may  have  been  his  natural  father,  but  no  less  the 
eternal  Spirit  was  in  him.  What  was  embodied 
was  universal  and  spiritual,  while  the  embodiment 
was  material  and  historic.  If  Jesus  was  not  the 
son  of  Joseph,  and  descended  from  Abraham  in 
the  genealogical  line  given  in  Matthew,  what  is  its 
historic  significance  ? 

The  current  concepts  of  the  personality  of  the 
son  of  Man,  which  have  prevailed  through  the 
ages,  have  varied  with  the  temper  of  environment 
and  the  theological  media  through  which  it  has 
been  observed.  Among  the  Hebrews  his  lack  of 


CHRIST  AND  JESUS  169 

material  power  and  leadership  was  an  early  disap- 
pointment. But  he  also  was  the  centre  of  con- 
verging expectation  and  later  of  apostolic  devotion. 
Upon  his  name  has  been  built  a  vast  structure  of 
theological  speculation,  ecclesiastical  authority,  and 
much  asceticism  as  well  as  idealism.  He  remains 
the  grand  focal  point  of  moral,  religious,  and  spiri- 
tual life.  With  but  a  limited  knowledge  of  the 
Demonstrator,  it  remains  that  that  which  was 
demonstrated  is  the  ever  expanding  and  inspira- 
tional Pattern  of  mankind.  Upon  him  we  are 
ever  lavishing  our  "gold,  frankincense,  and  myrrh." 
A  diviner  unfoldment  of  son  ship  will  be  the  un- 
ceasing aspiration  of  generations  yet  unborn. 

"  Not  further  off,  but  further  on, 
Such  is  the  nature  of  thy  guest ; 
They  heaven  find  who  heaven  win, 
The  one  true  Christ  is  in  thy  breast." 

It  is  the  nature  and  purpose  of  the  inmost  to 
seek  expression.  The  "  Word "  must  become 
flesh,  for  that  is  its  normal  tendency.  It  is  the 
unending  purpose  of  the  world  to  conceive  the 
Christ.  The  higher  or  historic  criticism  is  useful 
in  removing  obstructions  so  that  the  divinity  in 
man  may  grow  brighter.  If  intellectual  specula- 


I/O  LIFE    MORE   ABUNDANT 

tion  interposes  itself  between  the  Ideal  and  its 
concrete  manifestation  it  must  be  cast  aside. 

Mistaking  the  material  Personality  for  the  Son, 
men  are  looking  backward  and  outward  for  him 
instead  of  within.  Objective  pictures,  ideals,  and 
descriptions  of  that  which  was  visible  are  ever 
variant,  and  will  be  uncertain  guides  until  every 
one  finally  recognizes  his  image  as  the  highest 
within  himself.  Each  at  length  must  come  to  his 
own.  Theological  dogma  clothes  the  central 
figure  with  unreal  and  misleading  aspects.  These 
appearances  promote  agnosticism  and  scepticism. 
The  image  presented  from  the  outside  being  un- 
true does  not  attract,  while  the  highest  subjective  in 
every  man  draws  him  and  calls  out  his  aspiration. 

Some  one  has  well  said  that  the  "  Light  of  the 
World  "  comes  modified  by  stained-glass  windows, 
and  that  the  prevailing  pigments  were  Roman  law 
and  Hebrew  sacrifice.  The  office  of  Christ  is 
biological,  and  not  that  of  legal  formalism.  The 
real  Son  sits  serene  at  the  centre  of  the  being  of 
man,  while  dogmatic  opinions  about  him  tell  of 
expiation  and  substitution. 

The  general  search  for  Christ  —  in  the  highest 
degree  laudable  —  is  too  closely  confined  to  the 
details  of  the  robe  of  flesh.  Unbounded  effort  has 


CHRIST   AND  JESUS  I/I 

been  put  forth  to  reproduce  every  circumstance 
and  accessory.  The  seeker  for  truth  becomes 
hopelessly  involved  in  uncertain  and  complex  cita- 
tion and  is  lost  in  by-paths.  The  clinging  tendrils 
of  anxious  souls  which  need  support  are  pushed 
back  and  bewildered.  It  is  not  an  embalmed  body 
or  a  tragic  death  which  is  needed  in  this  unbeliev- 
ing age  but  life  more  abundant. 

It  is  true  that  the  seen  Exemplar,  as  a  unit  of 
the  human  race,  had  a  definite  personal  history, 
and  so  far  as  it  can  be  truly  set  forth  it  is  of  great 
interest.  To  be  a  way-shower  he  must  have  had 
the  same  powers,  emotions,  and  faculties  as  are 
common  to  mankind.  But  in  him  the  New  Man 
was  fully  awakened.  On  the  Godward  side  he  was 
open  for  a  full  and  free  influx  of  the  Spirit.  His 
was  no  life  of  asceticism,  but  of  contact  with  the 
world,  including  all  its  exposure  and  reactions. 
But  beyond  its  incidental  surroundings  it  was  so  far 
involved  in  a  larger  environment,  that  it  must  of 
necessity  be  largely  misunderstood  even  by  his 
most  intimate  disciples. 

After  what  we  call  death  by  crucifixion,  and 
following  the  resurrection,  the  recorded  appear- 
ances of  Jesus  are  few,  fleeting,  and  apparently 
not  subject  to  the  laws  of  the  plane  upon  which  he 


172  LIFE   MORE  ABUNDANT 

had  previously  lived,  and  which  pertain  to  the 
physical  career.  Paul  says  :  "  It  is  sown  a  natural 
(material)  body  and  raised  a  spiritual  body."  Pas- 
sing through  closed  doors,  partial  and  uncertain 
recognition,  and  appearance  in  unexpected  places, 
indicate  a  more  refined  and  immaterial  organization 
than  that  which  would  have  resulted  from  a  preser- 
vation of  the  form  of  clay.  No  speculative  consid- 
eration of  these  appearances  need  here  be  entered 
upon  or  comparison  made  with  similar  manifesta- 
tions numerously  claimed  now  and  through  the  past 
ages.  But  we  may  well  ask,  why  should  Jesus, 
even  if  of  supreme  spiritual  attainment,  have  an 
experience  outside  of  universal  and  beneficent  laws, 
and  thus  be  put  beyond  the  pale  of  mankind? 
Whatever  the  character  of  the  post-resurrection 
appearances,  we  may  infer  that  they  were  normal 
and  not  beyond  the  possibility  which  is  the  privi- 
lege of  spiritually  developed  humanity.  The  higher 
life  includes  capabilities  for  its  own  satisfactory 
demonstration.  There  is  an  unappreciated  potency 
and  true  mysticism  in  spiritual  things  which  is 
beautiful  and  orderly,  and  it  may  be  kept  clear  of 
superstition  and  fanaticism.  The  higher  conscious- 
ness is  divinely  natural. 

God  is  love,  and  love,  theref ore,  mu§t  be  the 


CHRIST  AND  JESUS 

stance  of  son  ship.  Love  was  the  vital  flame  of  the 
Primitive  Church.  It  is  the  length,  breadth,  and 
height  of  ideal  Christianity,  for  it  includes  all  the 
subordinate  virtues.  It  is  a  developed  relation  and 
temper  toward  all  environment,  far  and  near. 
"  For  love  is  of  God,  and  every  one  that  loveth  is 
begotten  of  God.  He  that  loveth  not  knoweth 
not  God.  And  the  witness  is  this,  that  God 
gave  unto  us  the  eternal  life,  and  this  life  is  in 
his  Son.  He  that  hath  the  Son  hath  the  life ;  he 
that  hath  not  the  Son  hath  not  the  life.  These 
things  have  I  written  unto  you  that  ye  might  know 
that  ye  have  the  eternal  life." 

If  the  New  Man  be  a  vital  outgrowth  in  human 
nature,  he  is  not  a  matter  of  time  and  place. 
What  of  Moses  and  Daniel  and  Isaiah  ?  The  God 
of  Abraham,  Isaac,  and  Jacob  is  not  the  God  of 
the  dead  but  of  the  living.  Life  can  become 
neither  confined  nor  inert,  else  it  is  no  longer  life. 

Sonship  is  an  inspiring  and  beautiful  mystery. 
Can  the  infinite  Father  occupy  the  human  form  ? 
A  transcendent  truth,  ancient,  yet  ever  new. 
Thou  art  wrapped  in  our  fleshly  mantle  and  we  feel 
thee  as  our  very  self.  Jesus  was  the  "  Elder 
Brother  "  of  the  spiritual  family  of  man.  The  di- 
vine lineaments  within  are  to  shine  through  our 


1/4  LIFE   MORE  ABUNDANT 

own  hard  features  and  transform  them.  We  will 
not  be  abashed  at  the  glory  of  soriship.  The  "  star 
of  Bethlehem"  is  ever  rising  in  human  hearts  and 
its  light  dispels  the  darkness  from  receptive  souls. 

tf  The  day  spring  from  on  high  shall  visit  us, 
To  shine  upon  them  that  sit  in  darkness  and  the 

shadow  of  death ; 
To  guide  our  feet  into  the  way  of  peace." 


X 

SACRIFICE   AND   ATONEMENT 

THE  moral  and  spiritual  progress  of  mankind 
comes  through  sacrifice.  Atonement  is  a  uni- 
versal law,  and  the  one  great  historic  fact  to  which 
the  term  generally  has  been  limited,  is  but  a 
single,  though  supreme  concrete  expression  of  the 
common  principle.  The  moral  order,  as  it  applies 
to  humanity,  provides  that  the  best  and  purest 
lives  must  suffer  or  be  sacrificed  for  the  good  of 
the  race.  The  Cross  is  not  limited  to  Calvary. 
Rather  it  overshadows  the  world.  Human  atten- 
tion is  prone  to  be  fixed  upon  some  unusual  trans- 
action, because  the  principle  of  which  it  is  only  a 
manifestation  is  so  broad  and  universal,  that  the 
outward  eye  looks  through  and  beyond  it.  This 
great  law,  so  deeply  rooted  in  the  constitution  of 
man,  has  had  multiform  articulation  in  all  known 
systems  of  religion.  Says  Trumbull  in  his  "Blood 
Covenant  " : 

"In  an  inscription  from  the  Egyptian  monuments, 
the  original  of  which  dates  back  to  the  early  days  of 

175 


1/6  LIFE   MORE  ABUNDANT 

Moses,  there  is  reference  to  the  then  ancient  legend  of 
the  rebellion  of  mankind  against  the  gods ;  of  an  edict 
of  destruction  against  the  human  race ;  and  of  a  divine 
interposition  for  the  rescue  of  the  doomed  people.  In 
that  legend  a  prominent  place  is  given  to  human  blood, 
which  was  mingled  with  the  juice  of  mandrakes,  and 
offered  as  a  drink  to  the  gods,  and  afterward  poured 
out  to  overflow  and  revivify  the  earth.  And  the  ancient 
text  affirms  that  it  was  in  conjunction  with  these  events 
that  sacrifices  began  in  the  world." 

Since  the  time  when  man  crossed  the  mystic 
line  between  animalhood  and  manhood  —  sym- 
bolized by  "  the  Fall"  in  Eden,  and  the  acquire- 
ment of  a  "  knowledge  of  good  and  evil "  —  he  has 
had  some  innate  sense  of  right  and  wrong.  Then 
began  the  first  perception  of  a  moral  law.  Re- 
sponsibility to  something  or  somebody  higher,  and 
a  feeling  of  guilt  as  a  consequence  of  the  lack  of 
conformity  to  some  standard  became  universal. 
Fear  of  penalty  was  present  as  the  result  of  an 
intuitive  perception.  When  men  chose  the  lower 
instead  of  the  higher,  it  required  no  dogma  to 
teach  them  that  penalty  was  due.  But  their  de- 
velopment was  not  sufficiently  advanced  to  show 
them  that  it  was  both  inherent  and  corrective,  for 
it  seemed  to  be  imposed  by  some  Power  outside. 
Apparently,  it  was  vindictive  in  spirit,  and  came 


SACRIFICE  AND  ATONEMENT  177 

from  beings  or  gods,  higher  and  more  powerful 
than  themselves.  As  these  forces  or  deities  were 
mysterious  and  unseen,  superstitious  dread  was 
awakened,  and  their  placation  became  of  the  ut- 
most importance.  The  abandonment  of  sin,  for 
the  prevention  of  penalty  was  yet  too  high  and 
distant  an  ideal  to  seem  practical,  so  there  was 
naturally  a  strong  desire  to  propitiate  or  buy  off 
the  powers  which  threatened.  Sacrifice  in  innu- 
merable forms  thus  became  universal.  But  low 
and  mistaken  as  it  was,  it  was  a  faint  foreshadow- 
ing of  a  true  sacrificial  law  which  was  not  made 
fully  intelligible  before  the  time  of  Jesus.  Pre- 
vious to  his  advent,  evolutionary  unripeness  had 
not  permitted  any  general  interpretation  of  the 
higher  and  unselfish  principle  of  renunciation. 

Various  messiahs,  holy  men,  and  prophets,  like 
Gautama  Buddha  and  some  of  the  Old  Testament 
seers  discerned  the  truer  ideal  of  self-sacrifice,  but 
Jesus  both  lived  and  taught  it  in  far  more  definite 
terms.  The  prevailing  desire  was  to  get  rid  of 
penalty,  but  not  by  an  abandonment  of  the  offense. 
To  give  something  was  the  first  impulse.  The 
offering  must  have  worth,  and  cost  the  giver  dearly. 
Added  to  its  pecuniary  value,  there  was  real  or 
implied  mental  or  physical  suffering,  or  both,  in 


178  LIFE   MORE  ABUNDANT 

order  to  render  it  more  acceptable.  Among  poly- 
theistic races,  where  there  were  both  good  and  bad 
deities,  the  good  were  praised  and  flattered,  while 
the  sacrificial  offerings  were  made  to  the  powers 
of  evil.  In  early  monotheism  the  same  principle 
existed  but  the  good  and  evil,  or  the  favor  and  dis- 
favor, were  centered  in  one  deity  instead  of  being 
divided  among  several. 

If  the  shadow  of  a  broken  law  rested  upon  men, 
the  lawmaker  must  be  appeased.  Oblations  and 
immolations  were  thus  universal,  no  less  among 
the  Hebrews,  than  with  the  surrounding  ethnic  or 
pagan  nations.  The  asceticism,  extreme  rigor,  and 
flagellation  of  the  mediaeval  ages  were  outcroppings 
of  the  same  deep  desire  of  men  to  set  themselves 
right,  and  to  gain  Some  credit  which  sKould  offset 
sin.  Any  universal  sentiment  which  has  a  deep 
root  in  human  nature  will  find  expression,  in  some 
form,  in  every  religious  system.  Men  felt  that 
the  smoke  of  burnt  offerings  had  a  sweet  savor  in 
the  nostrils  of  the  Deity,  and  that  the  shedding  of 
blood  was  more  efficacious  than  precious  gifts  in 
buying  off  penalty.  But  during  various  periods 
the  rites  lost  their  vitality  and  became  mere 
formalities. 

The  strong  impulse  of  Abraham  to  take  the  life 


SACRIFICE  AND   ATONEMENT  1/9 

of  his  son  Isaac,  to  please  God,  was  superseded  by 
a  higher  thought  before  the  deed  was  consummated. 
Such  an  intention  was  just  as  contrary  to  the  will 
of  the  beneficent  God  of  love  —  the  eternal  Father 
—  as  that  of  the  prophets  of  Baal,  who  cried  aloud 
to  their  deity,  and  "cut  themselves  after  their 
manner  with  knives  and  lances"  to  gain  favor,  as 
related  in  the  book  of  First  Kings.  Both  wished 
to  please  the  overruling  Power,  and  the  mistaken 
idea  of  the  character  of  God,  or  the  gods,  does  not 
seem  to  have  been  very  different. 

In  all  ages,  and  under  all  religions,  the  low  and 
humanized  concept  of  God  has  been  the  basis  of 
sacrificial  systems.  He  was  but  a  magnified  man,  or 
king,  vain,  passionate,  cruel,  and  even  corruptible. 
The  story  of  man,  as  he  emerges  from  brutehood 
and  passes  by  slow  degrees  through  superstition 
toward  the  light,  might  almost  be  summed  up  in 
the  one  word  sacrifice.  As  a  rite  it  was  like  an 
acrid  and  unripe  fruit,  but  the  idea  was  of  potential 
purification  and  goodness.  Truly  the  spiritual 
growth  of  the  race  comes  through  educational  fric- 
tion and  tribulation.  The  worship,  service,  and 
almost  the  totality  of  the  ancient  religious  systems, 
that  of  the  Hebrew  not  excepted,  consisted  of  a 
perpetual  effort  to  court  favor  with  a  ruling  Power 


180  LIFE   MORE   ABUNDANT 

which  was  only  their  own  unlovely  concept.  Much 
of  this  feeling  still  remains,  and  even  the  Christian 
religion  is  not  free  from  its  shadow  to  this  day. 

Every  people,  and  perhaps  it  is  not  too  much  to 
say,  every  soul,  on  the  way  toward  an  approximate 
knowledge  of  the  true  God,  passes  through  a  stage 
when  God,  as  seen  by  him,  must  be  propitiated. 
The  reflection  of  human  passions  and  conditions 
upon  the  supreme  Power  clothes  it  with  an  aspect 
where  presents,  suffering,  and  even  an  abject  atti- 
tude are  thought  to  be  available  for  favor. 

Perhaps  the  most  forbidding  feature  of  the  great 
world-wide  superstition  is  the  idea  that  God  is 
pleased  and  conciliated  by  the  literal  shedding  of 
blood  —  innocent  blood.  Oh,  the  cruel  butchery 
which  supplied  the  ancient  altars  with  their  victims! 
Read  a  description  of  the  place  of  sacrifice  in  the 
ancient  temple !  The  cooing  turtle  dove,  the  gen- 
tle firstling  of  the  flock,  the  goat  and  ram  and 
bullock  all  poured  out  their  life  blood  to  fill  the 
demand  of  this  heathenish  instinct.  But  the  tak- 
ing of  life  was  not  limited  to  animals.  Even  among 
the  Hebrews,  human  sacrifices  were  not  infrequent. 
The  daughter  of  Jephthah,  one  of  the  leaders  of 
Israel,  a  man  who  judged  the  Chosen  People  for 
six  years,  was  a  victim.  That  the  horrid  custom 


SACRIFICE  AND  ATONEMENT  l8l 

was  probably  borrowed  from  the  Ammonites  only 
shows  its  general  prevalence.  Moloch  is  the  title 
of  the  divinity  which  the  men  of  Judah,  in  the  later 
ages  of  the  kingdom,  were  wont  to  appease  by  the 
sacrifice  of  their  own  children.  Jeremiah  and 
Ezekiel  make  frequent,  and  bitter  reference  to  the 
"  high  places  "  for  the  sacrifice  of  children  by  their 
parents.  Such  a  place  was  built  beneath  the  very 
walls  of  the  temple  at  Jerusalem  on  the  slope  of 
the  gloomy  valley  of  Hinnon,  or  Tophet.  Though 
these  offerings  were  devoted  to  Moloch,  the  cruel 
ritual  was  so  closely  associated  with  Jehovah  wor- 
ship that  Jeremiah  repeatedly  found  it  necessary 
to  protest  that  it  was  not  of  Jehovah's  institution. 
Even  among  the  intellectual  Athenians,  there  was 
an  annual  human  sacrifice.  A  man  and  a  woman 
were  hurled  from  the  brink  of  the  Acropolis,  as  sin 
bearers.  The  Romans  threw  their  victims  from 
the  Tarpeian  Rock.  But  illustrations  need  not  be 
multiplied  of  a  barbarous  rite  which  for  ages  was 
like  a  pall  over  the  most  righteous  nations  of  the 
ancient  time. 

The  universality  of  a  superstitious  fear  of  an 
unseen  and  uninterpreted  Absolute,  with  an  intui- 
tive sense  of  inward  demerit,  naturally  found  its 
climax  in  an  unworthy  view  of  the  Atonement 


182  LIFE   MORE  ABUNDANT 

made  by  Jesus.  That  the  God  of  all  love,  whose 
children  we  are,  and  in  whose  likeness  we  are 
made,  could  have  satisfaction  in  the  shedding  of 
innocent  blood,  would  be  revolting  to  us,  had  it  not 
been  enshrined  and  poetized  in  sacred  rhetoric, 
hymn,  dogma,  and  religious  association.  During 
the  earthly  ministry  of  Jesus,  and  for  a  long  time 
before  and  after,  the  world  was  full  of  slaves  and 
captives.  Generally  they  were  prisoners  who  had 
been  taken  in  war,  or  persons  condemned  for  crime 
or  debt.  Often  they  were  set  at  liberty  through 
the  payment  of  a  sum  of  money  which  was  called 
a  ransom,  and  the  act  was  one  of  redemption.  As 
men  are,  and  were  the  slaves  of  sin,  and  as  they 
could  become  free  through  being  ransomed  by  the 
higher,  or  Christ  life,  the  common  fact  became  a 
natural  figure  or  correspondence.  But  it  was  a 
redemption  from  evil,  and  not  from  the  anger  of 
God.  Repentance  and  the  abandonment  of  wrong- 
doing frees  men  from  bondage  to  their  lower  selves, 
but  there  is  no  bondage  which  is  of  God.  So  long 
as  evil  was  commonly  personified,  it  was  a  captivity 
to  the  Devil. 

Only  through  perversion,  or  a  misleading  literal- 
ism, does  the  Bible  seem  to  teach  that  Jesus  was 
punished  for  the  guilt  of  man,  or  in  man's  place. 


SACRIFICE  AND   ATONEMENT  183 

If  a  legal  debt  due  from  man  to  God  were  paid 
by  the  death  of  Jesus,  there  would  be  no  place  for 
the  divine  forgiveness  or  love.  The  cold,  formal, 
and  technical  view  of  the  Atonement  —  now  hap- 
pily passing  —  has  long  burdened  the  Church  and 
the  world.  It  is  foreign  to  the  beneficent  prin- 
ciple in  its  unperverted  integrity.  The  exact 
term  was  at-one-ment,  and  it  meant  full  reconcil- 
iation. The  change  implied  was  on  the  human 
and  not  the  divine  side.  While  the  detached 
"letter"  seems  to  express  a  divine  satisfaction 
through  a  purchase,  by  the  shedding  of  physical 
blood,  Jesus  taught  no  such  dishonoring  doctrine  ; 
neither  was  it  literally  held  by  the  Primitive 
Church  nor  for  some  time  later.  It  is  evident 
that  if  redemption  and  salvation  are  conditioned 
upon  his  death,  he  could  not  have  brought  them 
to  light  during  his  life  and  ministry,  nor  could 
they  have  been  made  known  at  any  time  previous. 
His  mission  was  not  to  appease  the  Father,  but  to 
express  and  demonstrate  him  in  the  flesh.  This 
was  necessary  because  the  consciousness  of  un- 
developed man  is  material.  Spiritual  lessons 
must  be  brought  down  to  his  own  level,  and 
illustrated. 

It  is  interesting  to  note  how  a  perverted  view 


184  LIFE   MORE   ABUNDANT 

of  the  Atonement  grew  up.  As  the  Church  un- 
der Constantine  became  identified  with  the  State, 
and  lost  its  pristine  spiritual  power  and  beauty, 
the  quality  of  hard  Roman  legalism  was  dominant. 
God  became  a  distant  and  unfamiliar  "dread 
Sovereign."  The  slavish  fear  with  which  the 
surrounding  nations  regarded  their  deities  was 
measurably  absorbed  and  it  displaced  the  earlier 
apostolic  and  more  distinctively  Greek  ideal  of 
the  indwelling  God.  From  a  formal,  austere,  and 
unlovable  Deity  men  demand  some  shield.  They 
cry  out  for  something  to  interpose  between  their 
own  repulsive  concept  of  God  and  themselves. 
Nothing  could  be  more  natural  than  such  a  de- 
mand. They  were  told  that  they  must  love  God, 
but  it  was  morally  impossible.  Rather  they  would 
shrink  from  him  and  demand  that  his  face  be 
hidden.  *  Hence  the  dogma  of  an  interposition. 
"God  is  love."  Love  warms  and  spontaneously 
attracts  and  brings  at-one-ment.  Did  Jesus  or 
anything  else  need  to  interpose  between  Love  and 
love  ?  It  is  not  the  true  God,  but  a  God  made 
by  their  own  imagination  that  men  want  to  be 
delivered  from.  Rightly  interpreted,  blood  sym- 
bolizes the  inmost  quality,  not  the  death  but  the 
life.  The  blood  of  a  race,  a  dynasty,  or  a  family 


SACRIFICE   AND   ATONEMENT  185 

signifies  the  strain,  the  hereditary  character. 
Nothing  should  hide  God. 

Except  through  a  misleading  literalism,  the 
Bible  does  not  teach  that  Jesus  was  punished  as 
a  substitute  for  man,  nor  that  the  wrath  of  God 
was  visited  upon  him  in  our  place.  But,  as  before 
intimated,  when  he  came  sacrifice  covered  the 
whole  religious  horizon  of  the  Hebrew  nation. 
As  a  rite  it  was  perpetual,  and  the  blood  of 
slaughtered  animals  ran  in  streams  from  the 
great  altar,  and  the  smoke  of  burnt  offerings  was 
thick  in  the  temple.  Men  did  not  know  how 
to  worship  without  the  altar  and  its  victim. 
When  Christianity  superseded  Judaism,  what  more 
natural  than  that  the  idea  of  sacrifice  should 
continue  in  some  form.  The  best  of  everything 
was  to  be  offered.  Though  a  purer  and  better 
thought  existed  among  a  few  in  Israel,  in  gen- 
eral the  idea  of  victims  in  the  old  religion  was 
transferred  to  a  great  victim  for  the  new. 
He  was  the  typical  lamb  and  he  the  perpetual 
passover. 

But  Jesus  was  not  slain  by  God,  nor  by  friends, 
but  by  enemies  out  of  hatred.  His  murderers  had 
no  idea  of  worship  through  their  criminal  act.  All 
the  true  sacrificial  quality  was  spiritual  and  typical 


186  LIFE   MORE   ABUNDANT 

and  resulted  from  a  devotion  to  the  truth,  and  was 
a  lesson  in  human  service. 

When  a  potentate  of  the  East  was  feared  by  his 
subjects,  or  even  by  his  enemies,  or  when  he  was 
offended,  gifts  were  presented  to  pacify  him.  To 
the  common  people  of  Israel,  Jehovah  was  much 
like  a  greater  Monarch,  and  in  their  view  of  his 
character  efforts  toward  appeasement  were  per- 
fectly logical.  The  real  work  of  the  "  Son  of 
Man"  was  to  bring  the  soul  into  contact  with 
God  and  such  is  the  present  Christian  ideal.  All 
formal  sacrifices,  as  a  rite,  are  survivals  from 
paganism. 

The  death  of  Jesus  was  not  unique  in  kind.  He 
was  a  martyr  of  unexampled  divinity  and  dignity, 
but  only  one  among  untold  thousands  who  have 
given  their  lives  for  the  truth.  The  true  Atone- 
ment was  the  supreme  expression  of  love  for 
humanity.  In  the  attempt  to  take  the  terms,  "  re- 
demption "  and  "ransom"  in  a  literal  and  physical 
sense,  there  was  a  theory  extant  for  several  cen- 
turies in  the  Christian  Catholic  Church,  that  the 
ransom  which  was  paid  by  the  Crucifixion  was 
given  to  the  Devil  because  he  was  the  enemy  who 
holds  sinners  captive.  The  claims  of  Satan  had  to 
be  met  and  a  fair  equivalent  paid  for  freedom. 


SACRIFICE  AND   ATONEMENT  187 

This  exactly  corresponded  to  the  prevailing  custom 
of  ransom  which  was  given  to  Oriental  despots  for 
the  liberation  of  slaves.  Just  debts  must  be  dis- 
charged, for  sinners  had  virtually  sold  themselves 
to  the  arch-enemy  of  mankind.  Such  a  dogma, 
which  for  so  long  a  time  was  orthodox,  demon- 
strates the  terrible  bondage  which  comes  from  a 
concept  of  the  letter  as  the  reality. 

God  is  eternally  reconciled  to  man,  and  this 
gospel,  or  good  news,  was  the  fundamental  message 
of  Jesus.  Only  a  few  highly  developed  souls  be- 
lieved it  before  that  time,  and  the  conviction  is 
yet  by  no  means  universal.  As  men  had  to  buy 
the  favor  of  the  despotic  and  selfish  earthly  mon- 
arch, so  they  thought  it  necessary  to  win  the  favor 
of  the  heavenly  Father.  Dr.  James  Freeman 
Clarke  called  this  "  the  warlike  view  of  the  Atone- 
ment." This  was  succeeded  by  one  based  upon 
the  rigid  rules  of  Roman  jurisprudence,  and  this 
has  been  termed  the  legal  theory  of  the  Atone- 
ment. Hugo  Grotius  proclaimed  still  another 
hypothesis,  which  has  been  termed  the  govern- 
mental theory  of  the  Atonement.  In  effect,  it 
was  that  God  punished  human  sin  through  the 
death  of  Jesus  as  a  necessary  warning  against 
future  sin.  The  Crucifixion  was  therefore  re- 


188  LIFE   MORE  ABUNDANT 

quired  on  account  of  its  deterrent  influence  as  a 
moral  regulation. 

It  has  even  been  maintained  that  the  total 
guilt  of  the  race  was  so  concentrated  and  intensi- 
fied that  "  Jesus  bore  it  all."  What  fear  and  woe 
have  been  brought  into  human  life  by  hard  and  re- 
pulsive dogmas  like  these!  The  true  "expiation" 
for  sin  consists  in  putting  it  away.  There  may  be 
voluntary  vicarious  suffering,  but  not  involuntary 
vicarious  punishment  where  it  is  not  due.  The 
moral  order  is  not  arbitrary  but  reasonable  and 
just.  Transgression  provides  for  its  own  punish- 
ment through  inherent  sequence  and  this  is  not 
vindictive  but  remedial.  Such  results  turn  men 
away  from  sin  and  are  therefore  truly  beneficent  in 
their  operation.  The  utility,  and  even  goodness  of 
those  human  experiences  which  are  seemingly  un- 
pleasant, is  aptly  expressed  by  Browning : 

"  Then  welcome  each  rebuff 

That  turns  earth's  smoothness  rough, 
Each  sting  that  bids  nor  sit  nor  stand,  but  go  1 
Be  our  joys  three-parts  pain ! 
Strive,  and  hold  cheap  the  strain ; 
Learn,  nor  account  the  pang ;   dare,  never  grudge  the 
throe ! " 

The  great  controversy  which  raged  so  long  be- 
tween the  advocates  of  "a  limited  Atonement," 


SACRIFICE  AND   ATONEMENT  189 

and  one  which  was  general  has  well  nigh  ceased. 
Whatever  the  differing  opinions  as  to  the  quality 
of  the  work  of  Jesus,  few,  at  present,  question  its 
general  availability.  It  is  unwise  and  uncalled  for 
to  revive  any  old  controversy  which  is  virtually 
settled.  Almost  the  same  might  be  said  about  the 
substitutionary  theory,  so  far  as  actual  current 
thought  is  concerned,  but  the  official  statements  of 
the  dogma  still  stand  and  thereby  challenge  honest 
criticism.  If  the  "confessions"  of  a  Church  are 
not  to  be  taken  as  authoritative,  who  shall  define 
its  position?  Says  the  Westminster  Confession, 
which  for  so  long  has  been  a  standard  :  "  The  Lord 
Jesus  by  his  perfect  obedience  and  sacrifice  of  him- 
self hath  fully  satisfied  the  justice  of  his  Father, 
and  hath  purchased  reconciliation  and  entrance 
into  the  Kingdom  of  Heaven  for  all  whom  his 
Father  hath  given  him."  The  great  Roman  and 
Greek  churches  state  the  dogma  yet  more  strongly. 
Behold  how  rapidly  such  unworthy  ideals  of  God 
are  vanishing !  But  for  psychological  reasons  the 
concentrated  imagination  of  ages  cannot  be  dis- 
solved in  a  moment.  Spiritual  evolution  is  not  true 
to  its  name  unless  it  be  gradual. 

In  the  past,  theological  speculation  has  often  in- 
terpreted the  cruel  sacrificial  rites  of  ancient  Israel 


190  LIFE  MORE  ABUNDANT 

as  foreshadowings,  or  perhaps  of  shadows  thrown 
backward  of  the  great  sacrifice  on  Calvary.  But 
there  is  no  proof  of  any  such  relation,  and  their 
moral  unlikeness  is  pronounced.  The  change 
was  rather  a  great  step  in  the  upward  march  of 
humanity.  The  whole  system  of  placation  through 
gifts,  bribes,  and  blood  was  one  in  common  with 
heathenish  ideas  and  practices.  It  did  not  origi- 
nate with  Moses,  and  he  put  limits  upon  the  com- 
mon tendency  so  far  as  was  practicable.  It  was 
discountenanced  by  the  long  line  of  Hebrew  pro- 
phets which  came  after  him.  But  for  several 
centuries  before  the  advent  of  Jesus  it  was  very 
prevalent  and  the  moral  decline  in  Judaism  was 
marked.  Religion  became  a  hollow  shell  and 
righteousness  an  empty  ceremony.  The  "  Son  of 
Man  "  condemned  such  formalism  in  the  strongest 
terms.  In  modern  times  the  dogma  of  the  divine 
appeasement  which  has  occupied  such  a  prominent 
place  in  the  Christian  system  has  been  a  great 
obstacle  to  spiritual  progress. 

Punishment,  as  the  sequence  of  guilt,  is  not 
bought  or  sold,  and  in  the  nature  of  the  case  is  not 
commercially  transferable.  The  sacrifices  which 
lie  in  the  pathway  of  a  noble  and  unselfish  life  are 
not  made  by  bargain  or  legal  technicality.  The 


SACRIFICE  AND  ATONEMENT  IQI 

martyrs  of  all  ages  have  endured  their  trials  because 
of  their  love  of  truth,  principle,  and  righteousness. 
There  was  nothing  in  them  of  official  obligation  or 
imposition.  There  was  always  a  dear  object  that 
was  supreme  which  well-nigh  transformed  their 
pain  into  pleasure.  Often  they  passed  out  of  the 
body  singing  hymns  of  praise  and  rejoicing.  But 
how  different  the  victims  which  have  been  forced, 
and  with  the  innocent  animals  whose  blood  has 
been  poured  out  because  it  was  thought  that  it 
pleased  God  !  Said  the  divine  perception  of  Isaiah, 
the  greatest  of  Hebrew  prophets  :  "  To  what  pur- 
pose is  the  multitude  of  your  sacrifices  unto  me  ? 
saith  the  Lord :  I  am  full  of  the  burnt  offerings  of 
rams,  and  the  fat  of  fed  beasts ;  and  I  delight  not 
in  the  blood  of  bullocks,  or  of  lambs,  or  of  he-goats. 
When  ye  come  to  appear  before  me,  who  hath  re- 
quired this  at  your  hand,  to  trample  my  courts  ? 
Bring  no  more  vain  oblations ;  incense  is  an  abomi- 
nation unto  me ;  new  moon  and  sabbath,  the  call- 
ing of  assemblies  —  I  cannot  away  with  iniquity 
and  the  solemn  meeting.  Your  new  moons  and 
your  appointed  feasts  my  soul  hateth :  they  are  a 
trouble  unto  me ;  I  am  weary  to  bear  them."  The 
"word  of  the  Lord"  through  Isaiah  bears  the 
stamp  of  greater  purity  and  a  higher  inspiration 


192  LIFE   MORE  ABUNDANT 

than  that  of  a  majority  of  the  early  writers  of  Holy 
Writ. 

It  is  plain  that  Jesus  did  not  regard  himself  as  a 
propitiatory  sacrifice  or  a  divine  credit  for  debt. 
He  was  rather  the  Bread  of  Life,  the  great  Healer, 
the  Door,  or  the  Vine.  But  there  are  two  or  three 
passages  which  seem  to  carry  the  sacrificial  idea, 
the  most  significant  one  of  which,  is:  "And  as 
they  were  eating,  he  took  bread,  and  when  he  had 
blessed,  he  brake  it,  and  gave  to  them,  and  said, 
Take  ye :  this  is  my  body.  And  he  took  a  cup, 
and  when  he  had  given  thanks,  he  gave  to  them : 
and  they  all  drank  of  it.  And  he  said  unto  them, 
This  is  my  blood  of  the  covenant,  which  is  shed  for 
many."  (Mark  xiv,  22-24)  This  is  so  out  of  har- 
mony with  his  general  teaching,  that  if  taken  liter- 
ally, it  would  seem  to  be  a  subsequent  interpolation. 
Any  single  passage  of  Scripture  should  be  inter- 
preted, not  only  in  the  light  of  the  context,  but  of 
the  general  tenor  and  spirit  of  the  subject  as  a 
whole.  The  letter  of  the  passage  forms  the  basis 
for  the  Roman  Catholic  dogma  of  transubstantia- 
tion,  or  it  may  suggest  ideas  yet  more  abnormal. 
But  if  its  genuineness  be  unquestioned,  in  accord 
with  the  usages  of  Oriental  imagery,  it  would  signify 
that  the  flesh  and  blood,  as  symbolic  of  inmost 


SACRIFICE  AND  ATONEMENT  193 

moral  quality,  would  remit  or  put  away  sin.  The 
riddance  of  sin  depends  upon  a  likeness  in  character 
to  that  of  Jesus. 

Regarding  the  various  statements  of  St.  Paul, 
which  seem  to  bear  the  stamp  of  the  propitiatory 
principle,  it  should  not  be  forgotten  that  though  he 
is  called  the  Apostle  to  the  Gentiles  he  was  "a 
Hebrew  of  Hebrews,"  and  that  he  endeavored  to 
adapt  the  gospel  to  Jewish  ideas  and  to  win  his 
countrymen.  He  was  the  product  of,  and  steeped 
in,  racial  thought.  Figures  and  symbols  were 
carried  over  and  made  serviceable,  so  far  as  possible, 
in  the  enforcement  of  the  reformed  religion.  Sac- 
rifice and  offering  for  centuries  had  been  stratified 
in  Jewish  thought,  and  much  would  survive  the 
transition.  The  great  ceremonial  of  their  religion 
could  not  immediately  vanish,  and,  at  the  least, 
sought  some  invisible  correspondence. 

But  Christianity  has  lived  and  will  survive  as  an 
inner  life,  even  though  its  technical  theology  be 
somewhat  colored  by  pagan  ideas.  There  is  a 
true  sacrificial  philosophy,  vitalized  by  love  and 
unselfishness,  in  the  sublime  non-resistance  which 
Jesus  taught  in  plain  terms.  The  world  is  full  of 
voluntary  self-sacrifice.  But  it  is  transformed  by 
the  beauty  of  its  mission  and  becomes  joyous  in- 


194  LIFE   MORE  ABUNDANT 

stead  of  grievous.  The  greatest  gift  or  tribute 
which  can  be  presented  to  God  or  man  is  service, 
something  of  one's  own  self.  The  sacrifices  made 
by  devotion  to  paternal,  filial,  and  other  relations 
of  wider  range,  become  privileges  and  blessings. 
They  are  not  legal  purchases,  or  destructive  in 
their  working,  for  they  conserve  life  and  character. 
And  now  the  supreme  problem  in  the  beneficent 
moral  order  which  at  first  seems  insoluble,  is  the 
universal  mystic  principle  by  which  the  innocent 
suffer,  for,  in,  and  with  the  guilty.  The  wife  suf- 
fers for  the  sins  of  the  husband,  and  the  friend  for 
those  of  the  friend.  The  innocent  members  of  the 
community  suffer  for  its  collective  transgressions, 
and  so  through  all  the  relations  of  complex  life. 
Even  nations  surfer  for  each  other's  wrong-doing, 
in  which  they  have  no  part.  How  can  such  a  fun- 
damental and  universal  principle  be  reconciled  with 
the  goodness  of  God  ?  Only  from  the  deeper  and 
truer  standpoint  of  racial  solidarity.  If  each  one 
suffered  only  and  exactly  for  his  own  misdeeds,  it 
might  at  first  sight  seem  more  just,  but  it  would  pro- 
mote selfishness.  His  motive  for  obedience  soon 
would  become  narrowed  to  his  own  personality. 
He  would  care  little  for  the  course  of  others,  pro- 
vided his  own  conduct  were  correct.  But  his 


SACRIFICE  AND   ATONEMENT  195 

peculiar  interests  are  really  bound  up  in  a  great 
bundle,  and  that  must  be  covered  by  his  care. 
Whether  we  will  or  not,  we  are  our  "brother's 
keeper."  Nothing  less  than  this  law  of  inter- 
change and  inclusion  could  educate  us  to  human 
unity.  The  affairs  of  all  are  woven  into  one  web, 
and  cannot  be  disentangled.  No  man  can  afford 
to  disregard  the  principle  of  vicarious  love,  and 
service,  for  its  multiform  lines  cross  each  other  like 
a  net-work.  Nothing  less  powerful  and  ubiquitous 
could  ever  stem  the  tide  of  selfishness.  But  com- 
paratively few  yet  fully  realize  the  tremendous 
sweep  of  this  divine  ordinance. 

But  true  self-sacrifice  is  not  the  blotting  out  of 
self ;  rather  it  consists  of  making  the  most  of  the 
individual.  If  there  is  to  be  bestowment,  it  should 
be  rich  and  vital.  A  true  self-love  is  not  selfish- 
ness, and  it  is  entirely  consonant  with  love  for 
others.  Such  an  affection  is  only  the  overflow  of 
the  growing  stock  which  is  in  store.  Not  only  is 
the  world  helped  by  doing,  but  also  by  being. 
Every  man  should  make  the  most  of  himself  be- 
cause he  is  the  means,  as  well  as  the  end.  The 
rounded  moral  and  spiritual  character  of  every 
man  swells  the  intrinsic  assets  of  the  human 
world. 


XI 
THE   REAL   SEAT  OF  AUTHORITY 

A  SERIOUS  obstacle  to  the  progress  of  religion, 
or  Christianity  in  its  broad  sense,  is  the  assump- 
tion of  an  official  authority  from  the  outside.  Not 
merely  in  religion,  but  in  civil  affairs,  in  science, 
ethics,  and  every  department  of  life,  there  is  a 
growing  idea  and  ideal  of  freedom  in  the  modern 
consciousness.  The  divine  right  of  government 
by  kings  was  an  evolutionary  stage  of  the  past. 
Men  are  coming  to  decline  allegiance  to  edicts 
which  come  from  over  their  heads,  but  increas- 
ingly respect  the  promptings  of  conscience  and 
the  higher  intuitions  from  within.  The  force  of 
all  authority,  which  may  be  termed  arbitrary  in  its 
nature,  is  visibly  weakening.  Evidence  and  rea- 
sonableness are  demanded.  Credentials  must  be 
exhibited  and  imposition  is  giving  place  to  free 
expression. 

The  ideal  of  civil  and  political  government,  is, 
that  it  shall  be  in  and  of  the  people,  and  that  its 

proper  origin  is  neither  above  nor  outside  of  them. 

196 


THE  REAL  SEAT  OF  AUTHORITY   197 

Official  exponents  of  the  law  are  more  truly  ser- 
vants than  masters.  Their  apparent  domination 
is  really  but  the  instrumental  channel  for  the  self- 
expression  of  the  freedom  of  the  community. 
Back  of  the  official,  of  whatever  grade,  stands 
the  whole  body  politic.  The  ideal  of  a  normal 
and  inborn  democracy  is  the  distinguishing  feature 
of  the  new  time.  It  runs  through  every  zone  of 
life,  spiritual,  moral,  ethical,  political,  and  social. 
The  arbitrary  quality  among  the  few  remaining  in- 
stitutions which  have  a  monarchical  spirit,  is  rapidly 
being  shorn  away. 

As  evolutionary  wheels  do  not  turn  backward, 
there  is  no  probability  that  the  general  principle 
of  absolutism  will  ever  resume  its  sway.  The 
human  mind,  as  it  advances  in  the  search  for 
truth,  and  in  fuller  self-manifestation,  exults  in 
its  new-found  freedom  and  overturns  precedents, 
breaks  over  limitations,  and  questions  traditional 
assumptions.  If  religion  be  a  divine  force  in  the 
soul,  and  the  spiritual  life  an  inward  experience,  it 
follows  here,  even  more  than  elsewhere,  that  au- 
thoritative dictation  is  illogical.  But  a  persistent 
conviction  yet  remains  that  a  corresponding  liberty 
should  not  supplant  official  Christianity.  Man, 
instead  of  being  a  source,  is  expected  to  receive 


198  LIFE  MORE  ABUNDANT 

an  alien  application  which  has  been  prepared  out- 
side. He  is  to  submit  to  a  system  which  is  im- 
posed, and  needs  professional  treatment.  If  he 
exercise  his  God-given  quest  for  Reality  and  steps 
outside  of  certain  fixed  ecclesiastical  limits,  he  is 
liable  to  be  called  a  sceptic,  or  perhaps,  even  a 
"free  thinker."  To  think  without  trammels  may 
be  noble  and  profitable,  but  in  the  past  it  meant 
opprobrium.  Would  it  be  strange  if  in  due  time 
it  should  be  significant  of  honor  ? 

Official  Christianity  is  doubtless  sincere  in  as- 
serting the  authority  of  Dogma.  It  may  be  even 
admitted  that  as  a  stage  of  growth  it  naturally 
precedes  the  consciousness  of  inner  light  and 
freedom.  In  the  evolutionary  order  the  higher 
development  and  spontaneous  expression  come 
later.  Whatever  is  "under  authority"  must  be 
immature.  The  fact  that  the  thraldom  of  eccle- 
siastical sovereignty  is  in  decay  speaks  volumes  for 
genuine  spiritual  advancement.  No  longer  hedged 
in  by  intermediate  formalities,  man  may  come  face 
to  face  with  the  direct  divine  guidance,  the  in- 
dwelling God.  That,  and  that  alone  constitutes 
pure  democracy  in  the  spiritual  zone. 

During  the  childish  consciousness  and  crudity 
of  human  unfoldment,  there  is  a  place  for  gentle 


THE  REAL  SEAT  OF  AUTHORITY   199 

dictation.  In  its  order  it  has  been  useful  in  the 
former  time,  and  no  contempt  need  be  cast  upon 
it.  As  a  preparatory  discipline  it  has  done  a 
work.  But  if  the  spirit  of  the  present  era  seem 
unduly  iconoclastic,  it  is  but  a  natural  reaction,  a 
full  swing  of  the  pendulum.  Reactions  often  go 
too  far,  temporarily,  but  the  intrinsic  elements  of 
self -regulation  from  the  subjective  side,  in  due 
time,  assert  themselves.  Reaction  then  reacts 
upon  itself.  Were  it  not  for  this  compensatory 
law,  it  would  seem  desirable  that  dogmatic  au- 
thority should  not  decline  any  more  rapidly  than 
the  inner  and  truer  guidance  comes  into  evidence. 
A  seething  confusion  caused  by  the  mingling  of 
these  two  counter  currents  characterizes  the 
present  period  of  transition. 

In  the  ethical,  civil,  and  political  domain,  it  is 
also  plain  that  the  reaction  from  formal  and  in- 
stituted authority  may  have  proceeded  too  rapidly. 
Here  is  the  same  disorderly  transition.  A  true 
democratic  self-assertion  can  come  only  from  more 
lofty  ideals,  moral  education,  and  a  development  of 
individual  righteousness  which  shall  bring  up  the 
collective  average.  Democracy  is  good,  but  when 
forced  in  advance  of  its  evolutionary  ripeness  it 
may  fruit  in  license,  and  a  disregard  of  inner  as 


200  LIFE   MORE   ABUNDANT 

well  as  external  law  and  wholesome  authority. 
New  tyrannies  introduce  and  install  themselves  in 
the  name  of  liberty. 

The  ideal  utility  of  every  institution  in  its  time 
and  place,  forbids  blame  upon  the  Church  for 
holding  on  to  its  authority  so  long  as  possible.  Its 
replacement  not  as  an  educational  institution,  but 
as  a  ruling  Authority,  will  quietly  be  accomplished 
as  rapidly  as  the  nature  of  things  will  allow.  Far 
better,  belief  tinctured  with  error,  and  even  super- 
stition, than  no  belief.  Nothing  is  so  doleful  and 
barren  as  empty  negation  and  indifference.  The 
very  activity  of  a  strong  dogmatic  faith  will  tend 
to  purify  and  broaden  it. 

Thoughtful  men  often  look  askance  at  religious 
institutions,  and  avoid  the  Church,  because  Chris- 
tianity is  presented  as  a  coercive  system,  and  as  an 
element  which  is  not  native  in  their  nature.  Its 
appeals  come  in  the  light  of  an  unwelcome  neces- 
sity. It  does  not  seem  to  be  the  emancipator 
which  is  ideal,  and  has  not  the  aspect  of  "good 
news.'*  In  this  era,  when  men  are  saturated  with 
the  spirit  of  democracy,  whatever  is  arbitrary  is 
received  with  suspicion.  The  distrust  of  the  work- 
ingmen  as  well  as  the  more  highly  educated  part 
of  the  community  is  symptomatic.  Whether  or 


THE   REAL   SEAT  OF  AUTHORITY      2OI 

not  this  feeling  is  well  founded,  it  exists.  In  view 
of  prevailing  conditions,  shall  Dogma  continue  its 
assertiveness  ?  In  this  connection  it  seems  fitting 
to  trace,  briefly,  something  of  the  tendency  of 
Authority,  as  shown  in  some  of  the  broad  ecclesi- 
astical movements  of  the  past.  Whether  tested 
upon  an  extensive  or  limited  scale,  principles  and 
systems  measure  themselves  upon  humanity. 

The  Eastern,  or  so-called  Orthodox  Church  most 
perfectly  represents  the  spirit  of  absolutism.  The 
dominant  and  all-embracing  idea  is  Dogma.  The 
grand  purpose  is  to  preserve  intact,  and  impose 
certain  forms  and  statements  which  are  assumed 
to  be  final.  The  system,  complex  and  fitting  in 
every  detail,  has  been  closed  and  sealed,  once  for 
all.  There  is  no  room  for  growth  or  improvement. 
The  natural  outcome  is  moral  paralysis  and  spiri- 
tual decay.  Its  ceremonies  are  dramatic  and  sen- 
suous, and  their  observance  punctilious  and  formal. 
Its  human  product  is  superstition,  ignorance,  and 
a  slavish  subserviency.  The  political  autocracy  of 
Russia  meets  and  becomes  one  at  the  apex  with 
the  Orthodox  absolutism.  Such  a  system  of  Au- 
thority exercises  little  shaping  force  upon  the 
morals  and  ethics  of  its  votaries,  being  quite  dis- 
connected from  practical  life. 


202  LIFE   MORE   ABUNDANT 

After  the  Greek  Church,  next  in  order  of  tower- 
ing Authority  comes  the  Roman  establishment. 
Tradition  admits  of  no  modification  of  Dogma,  and 
truth  is  assumed  to  be  a  completed  quantity.  Free 
thought  and  expression  for  the  individual  is  danger- 
ous and  prohibited.  A  spiritual  and  religious 
monarchy  is  the  result.  The  Pope  is  the  only 
divine  channel  and  the  highest  duty  is  submission. 
As  God's  Vicegerent  and  infallible  interpreter, 
obedience  to  him  furnishes  the  only  security. 
Logically,  it  is  a  most  complete  mechanism,  and 
all  its  parts  and  details  fit  their  places. 

It  is  evident,  at  a  glance,  that  the  Roman,  like 
the  Eastern  Orthodox  establishment,  lies  athwart 
the  path  of  modern  religious  democracy  and  in- 
dividual free  expression.  It  belongs  to  a  former 
era  when  men  could  not  be  trusted,  and  when  even 
the  Bible  could  not  be  popularly  received  except 
as  filtered  through  the  channels  of  priestly  inter- 
pretation and  dogmatic  shaping.  It  is  a  spiritual 
cosmology  of  the  Ptolemaic  era,  a  natural  corres- 
pondence. That  there  is  a  rapid  decline  in  the 
power  and  prestige  of  the  Apostolic  See  is  evident. 
From  the  early  centuries  down  to  the  sixteenth,  the 
Roman  Hierarchy  employed  all  available  means  to 
extend  and  consolidate  its  imperious  sway.  At 


THE   REAL  SEAT   OF  AUTHORITY       203 

the  end  of  that  period  its  supremacy  was  seem- 
ingly complete.  The  high  and  low,  the  king  and 
peasant  alike  were  humble  suppliants.  But  it  was 
soon  to  lose  Great  Britain,  and  most  of  the  northern 
part  of  the  Continent.  Much  more  recently  its 
dominion  has  been  put  off  in  Mexico  and  a  portion 
of  South  America,  and  finally  in  Italy  and  France. 
The  unnatural  combination  of  Church  and  State  has 
been  repeatedly  severed,  and  the  process  seems 
likely  to  continue.  The  width  of  the  breach  in 
France  is  significant.  The  expulsion  of  religious 
orders,  the  civil  absorption  of  religious  property, 
which  was  the  result  of  long  accumulation,  with 
many  other  indications  are  all  eloquent  of  the 
march  toward  complete  disestablishment.  Every- 
thing points  toward  religious  liberty  in  the  near 
future  in  all  the  countries  of  the  civilized  world. 
It  is  an  interesting  problem  whether  the  Anglican 
Establishment  will  be  wise  enough  to  mark  the 
universal  trend  toward  religious  emancipation,  and 
gracefully  bow  to  the  inevitable,  or  cling  tena- 
ciously to  the  reign  of  a  regime  which  belongs 
more  properly  to  the  past. 

With  all  its  faults  and  by-gone  intolerance,  the 
exponents  of  the  Roman  Church  have  been  mainly 
sincere  and  its  general  work  in  its  allotted  time 


204  LIFE   MORE  ABUNDANT 

has  been  conserving  and  beneficent.  As  a  great 
restraining  moral  and  ethical  force,  and  as  a  bul- 
wark against  paganism,  polytheism,  and  a  blank 
atheism,  it  has  been  an  important  saving  influence 
in  the  world.  The  higher  evolutionary  philosophy 
puts  a  beneficent  interpretation  upon  the  utility, 
or  at  least,  the  negative  goodness  of  Dogma. 
Any  system,  even  if  mingled  with  grave  errors, 
that  is  primarily  designed  to  minister  to  the  spiri- 
tual nature,  will  find  a  satisfied  following  on  the 
plane  of  its  own  distinctive  quality.  No  religious 
system  is  bad  per  se.  As  an  institution  of  varying 
quality,  the  Papacy  has  received  more  painstaking 
devotion  in  past  ages  than  is  accorded  to  it  to-day. 
Such  as  it  was,  it  was  thought  to  be  so  indispen- 
sable for  salvation  that  people  must  have  it  forced 
upon  them  whether  they  would  or  no.  This  feel- 
ing, rather  than  any  inherent  love  of  cruelty, 
doubtless  was  the  mainspring  of  much  of  the 
former  religious  persecution.  The  feeling  was : 
"  Save  their  souls,"  the  most  intrinsic  and  valuable 
part,  even  if,  as  a  means,  their  bodies  must  be 
sacrificed.  If  baptism  and  assent  meant  eternal 
life,  and  non-compliance  endless  torment,  it  were 
a  logical  kindness  to  force  submission,  even  with 
knife  and  fagot.  Thus,  the  real  savagery  was  in 


THE   REAL   SEAT  OF  AUTHORITY      205 

Dogma  rather  than  in  human  nature  and  inten- 
tion. From  this  point  of  view,  the  Inquisition 
was  a  humane  and  beneficent  institution.  What 
was  the  value  of  bodily  integrity  for  a  few  short 
years  compared  with  an  eternity  of  indescribable 
suffering  ? 

But  behold  how  Dogma  has  softened !  With 
traditions  and  edicts  almost  literally  intact,  as 
officially  preserved,  what  a  change  in  their  spirit 
and  life !  It  shows  that  language  matters  little, 
while  its  interpretation  is  vital.  The  rigidity  of 
Dogma  is  dissolving  at  its  fountain  head.  The 
Roman  Church  of  to-day,  with  all  the  retention  of 
its  absolutism  and  infallible  authority,  in  form,  is 
practically  mild  and  apologetic,  and  undoubtedly 
is  a  wholesome  power  for  good  to  the  great 
majority  of  its  adherents.  Dogma  in  its  modern 
mellowness  is  more  wholesome  than  materialistic 
negation.  It  is  far  better  to  believe  something 
than  nothing.  Then,  if  error  be  mingled  with 
faith,  the  combination  will  gradually  purify  itself 
in  spirit  and  practice. 

The  Roman  Church  has  been  likened  to  a 
watchful  mother,  within  whose  arms  its  children 
can  securely  rest.  They  come  to  a  place  where 
there  is  no  controversy,  and  where  everything 


206  LIFE   MORE  ABUNDANT 

has  been  completely  wrought  out  for  them.  There 
is  no  necessity  for  thinking.  Long  ago  that  has 
been  done  for  them.  Graceful  conformity,  which 
may  sit  lightly,  is  all  that  remains.  It  cannot  be 
denied  that  temperamentally,  there  are  many  who 
wish  to  have  all  ultimate  questions  fully  settled  for 
them.  Why  should  they  trouble  themselves  about 
such  things  ?  There  are  those  who  are  far  wiser, 
and  whose  official  duty  and  privilege  include  a 
professional  application  of  the  Church's  saving 
ordinances.  But  to  what  extent  can  one  be 
"saved"  by  proxy?  Are  the  avenues  Godward 
entered  through  toll-gates,  and  can  these  be  swung 
open  by  keepers  of  a  certain  official  order.  Does 
St.  Peter,  or  any  other  saint,  carry  the  keys  ?  To 
what  extent  can  priestly  absolution  transform  un- 
fitness  into  fitness,  and  turn  the  scales  of  righteous- 
ness and  spiritual  character.  Here  again,  the 
evolutionary  principle  intervenes,  and  suggests : 
If  direct  effort  and  advancement  be  wanting,  may 
not  that  at  second  hand  be  better  than  none? 
Yea,  verily. 

To  such  as  accept  churchly,  or  any  other  outside 
Authority,  the  Roman  communion  is  the  logical 
finality.  John  Henry  Newman  honestly  believed 
in  the  location  of  an  infallible  ecclesiastical  Au- 


THE   REAL  SEAT  OF  AUTHORITY      2O/ 

thority  between  God  and  man,  and  therefore  his 
surrender  to  Rome  was  entirely  logical.  The  sac- 
erdotal movement  in  the  Anglican  Church  is 
Rome-ward  by  virtue  of  a  psychological  law  which 
is  as  constant  as  gravitation.  It  is  but  a  halting 
place  on  a  direct  highway.  Between  free  and 
spiritually  democratic  Protestantism  with  its  spon- 
taneous expression,  and  full-fledged  dogmatic  Au- 
thority there  can  be  no  intermediate  finality.  The 
latter  discredits  nature  and  the  mind  of  man,  and 
assumes  that  unbelief  is  inherent.  It  postulates 
the  world  as  alien  to  God,  and  teaches  that  he  can 
be  approached  through  an  outward  organism,  espe- 
cially set  up  for  the  purpose.  Once  introduce  in- 
fallibility in  any  department  of  religious  life  and  it 
must  go  into  all.  The  infallible  Bible  must  have 
an  infallible  interpretation  by  an  infallible  Church, 
with  an  infallible  Head.  But  there  is  a  missing 
link.  The  lack  of  an  infallible  people  to  receive 
it,  brings  fallibility  into  the  whole. 

In  Protestantism,  using  the  term  as  inclusive  of 
a  great  movement,  there  was  a  general  rebellion 
against  Authority.  The  protesting,  or  indepen- 
dent spirit  in  man  against  absolutism,  in  some  de- 
gree has  always  asserted  individuality,  but  in  the 
sixteenth  century  it  became  a  wide-spread  coherent 


208  LIFE   MORE  ABUNDANT 

movement.  The  human  conscience  refused  longer 
to  be  bound,  and  the  revolt  against  Authority  be- 
came formidable.  The  Roman  Pontiff  tried  in 
vain  to  suppress  it,  and  there  began  a  conflict 
between  traditional  absolutism  and  free  human  ex- 
pression which  is  yet  far  from  ended.  In  a  word, 
the  crucial  question :  Where  is  the  real  seat  of 
Authority  ?  is  ever  repeated.  Is  human  reason  to 
be  fettered  and  religion  shut  up  in  a  sealed  abode 
with  certain  exclusive  keepers  ?  Is  the  most  vital 
and  sacred  department  of  life  to  be  forever  barred 
against  progress  ?  Are  the  only  men,  or  orders  of 
men,  who  are  capable  of  receiving  a  divine  revela- 
tion dead  and  turned  to  dust  ?  Is  man  in  his  God- 
ward  aspiration  to  be  held  back,  not  only  to  second 
hand  inspiration,  but  to  the  forms  and  limits  im- 
posed during  the  very  dawn  of  religious  develop- 
ment? Luther,  and  soon  after  some  other  brave 
souls,  answered  this  question  in  favor  of  the  right 
of  private  judgment. 

As  the  Protestant  movement  became  more  gen- 
eral, well-defined  efforts  for  its  spread  multiplied. 
With  the  Roman  Hierarchy  set  aside,  as  final  and 
ultimate  Authority,  there  soon  became  a  natural 
inquiry  for  a  successor.  Where  now  are  your  cre- 
dentials? What  is  the  binding  force  for  your 


THE   REAL  SEAT   OF  AUTHORITY      209 

teaching  ?  If  not  one  kind  of  infallibility,  there 
must  be  another.  The  time  was  not  yet  ripe  for 
any  general  understanding  of  an  indwelling  God, 
or  for  the  consciousness  of  a  divine  light  or  leading 
in  the  soul.  The  authority  demanded  was  yet  to 
be  arbitrary,  and  from  the  outside.  The  evolution- 
ary level  for  democratic  ideals,  in  religion,  was  still 
above  and  beyond  the  reach  of  that  time.  God's 
authority  must  still  have  visible  form,  and  be 
backed  by  human  prestige.  For  the  Protestants, 
the  Book  was  the  only  available  answer  to  the 
demand.  Infallibility  was  a  required  condition. 
Thus  the  inerrant  Book,  as  an  Oracle,  took  the 
place  of  the  inerrant  Pontiff.  Whether  or  not 
divinely  reasonable,  you  must  believe  so  and  so 
because  God  demands  it  in  the  Bible.  It  is  his 
own  voice  and  language.  Thus,  the  human  joy 
and  inspiration  of  a  direct  approach  to  God  was 
set  aside,  and  scholastic  and  theological  barriers 
imposed.  The  idea  that  God  is  a  great  King  upon 
a  throne  —  with  human  passions  and  limitations  — 
and  that  the  Bible  is  his  literal  proclamation,  was 
the  fundamental  thought.  What  kingship  —  with 
a  Roman  background  —  implied  in  that  age  may 
be  imagined.  It  was  law,  not  love,  imperious 
demand  rather  than  Fatherly  likeness  and  drawing. 


210  LIFE   MORE   ABUNDANT 

These,  with  a  surrounding  cluster  of  dogmas  to 
match,  defined  the  religion  of  that  period.  Noth- 
ing different  could  have  been  logically  expected. 
Man's  higher  nature  was  repressed  and  outlawed. 
The  Protestant  movement  soon  took  on  the  same 
spirit  as  its  predecessor.  The  private  conscience 
was  seared,  and  to  think  freely  about  the  truth 
which  the  Bible  richly  contains  was  impiety. 

To  give  the  Book  free  course  and  let  it  speak 
for  itself,  was  simply  impossible  to  the  intolerant 
thought  of  that  age.  In  reality,  it  was  not  the 
Bible  which  was  declared  infallible,  but  only  a  cer- 
tain interpretation  of  it.  Thus  the  sixteenth  cen- 
tury became  noted  for  the  rise  and  spread  of 
theological  abstractions  which  were  strongly  en- 
forced. In  the  century  following,  these  decrees 
and  doctrines  were  gathered  into  creeds  and  con- 
fessions in  rigid  form.  The  most  important  one, 
the  Westminster  Confession,  has  come  down  to  us 
as  "  a  standard  "  and  is  still  widely  defended.  It 
would  be  as  reasonable  for  us  to  retain  the  sixteenth 
and  seventeenth  century  standards  in  philosophy, 
ethics,  physics,  astronomy,  science,  and  invention, 
as  in  those  of  religion.  The  fact  that  tenfold  more 
light  has  come  since  those  days,  even  upon  the 
history  and  construction  of  the  Bible  itself,  is  widely 


THE  REAL  SEAT  OF  AUTHORITY      211 

ignored.  The  anathemas  of  the  Almighty,  forged 
by  official  ingenuity,  descended  upon  the  heads  of 
those  who  failed  to  conform  in  this  life,  and  were 
positively  promised  for  the  next. 

But  the  Protestantism  of  the  present  day  is  far 
more  liberal.  At  least  a  considerable  minority  — 
perhaps  majority  —  of  its  adherents  do  not  insist 
upon  biblical  inerrancy  and  infallibility,  a  limited 
atonement,  total  depravity,  or  a  doom  of  eternal 
torment.  Those,  also,  who  retain  these  dogmas, 
as  a  matter  of  form,  hold  them  with  a  mildness 
and  apologetic  consideration  which  were  formerly 
unknown.  The  re-interpretations  made  by  the 
orthodoxy  of  the  twentieth  century  would  be  un- 
recognizable by  the  ancestors  from  whom  it  came. 
Dogma  rapidly  declined  during  the  nineteenth  cen- 
tury, especially  during  its  closing  decades.  Its 
aggressiveness  has  been  turned  into  ineffectual  de- 
fense. Instead  of  "speaking  with  authority"  it 
seeks  to  find  excuses  for  its  existence.  But  yet,  it 
often  says,  in  substance :  Believe  the  Bible  as  we 
believe  it,  or  you  do  not  believe  it  at  all.  But 
ecclesiastical  censure  now  bears  but  a  faint  resem- 
blance to  the  thunder-bolts  of  the  past.  Most  of 
the  deeper  thinkers  in  the  Church  now  admit  that 
all  biblical  interpretation  and  conclusion  logically 


212  LIFE   MORE   ABUNDANT 

converge  and  ultimate  in  the  spiritual  perception  of 
men.  It  must  find  not  only  its  home  but  even  its 
rise  in  the  soul. 

Dogmatism  requires  that  the  admission  of  bibli- 
cal Authority  be  granted  preliminary  to  the  study 
of  the  Book,  and  thus  every  statement  is  judged  in 
advance.  Other  literature  is  taken  in  its  general 
tenor,  while  the  Sacred  Writings  are  often  textually 
disjointed,  and  in  arbitrary  combinations  made  the 
foundation  for  theological  systems.  The  un- 
reasonable use  of  "  proof  texts  "  and  general  sus- 
pension of  all  literary  usage  has  rendered  the  Book 
unreal  and  unpractical  to  much  of  the  trained 
thinking  of  our  time. 

The  scattered  manuscripts  from  which  the  Bible 
was  finally  compiled  make  no  claim  of  unique 
authority  as  a  whole,  for  that  was  impossible.  Who 
then  knew  what  the  Bible  was  to  be  ?  That  ques- 
tion was  to  be  decided  centuries  later,  after  heated 
and  hair-splitting  argument,  by  a  vote  of  the 
majority  of  a  Council.  Errors,  mistranslations,  and 
interpolations  were  evident,  but  they  were  ruled 
out.  Reason  must  be  suspended  and  an  arbitrary 
dictation  put  in  its  place.  Has  not  the  time  now 
arrived  when  the  good  old  Book  should  be  taken 
for  what  it  really  is  ?  Is  it  not  plain  that  it  is  not 


THE   REAL  SEAT  OF  AUTHORITY      213 

a  fetich,  not  a  breastwork  for  the  defense  of  dogma, 
not  an  abnormal  or  miraculous  missive,  but  a  Book, 
grand  in  its  merit,  superlative  in  its  truth,  and  in- 
spired for  the  reason  that  it  inspires  life  ? 

The  ultimate  Authority  in  religion  will  be 
admitted  by  all  to  be  God  himself.  If  man  be 
intrinsically  detached  from  God,  it  is  evident  that 
the  divine  quality  must  be  conveyed  through 
external  device.  But  if  the  divine  and  the  human 
are  in  normal  contact,  Authority  must  come  through 
the  living  channels  of  the  soul  and  not  through 
hearsay  or  outward  constituted  authority. 

Protestantism,  historically,  in  its  essence  was  an 
avowed  appeal  to  reason.  In  its  larger  sense, 
reason  includes  not  merely  the  logical  faculty,  but 
all  the  higher  perceiving  and  interpreting  forces 
of  the  soul.  Modern  scepticism,  now  so  prevalent, 
comes  as  the  penalty  for,  and  reaction  from  the 
claim  of  an  unerring  literalism  which  was  the  logical 
successor  of  the  Papal  assumption.  The  sceptic 
says  to  the  literalist :  Your  Bible  gives  authority 
to  hold  slaves,  practice  polygamy,  and  it  sanctions 
war  and  revenge,  and  the  literalist  cannot  deny 
this  from  his  own  method  of  interpretation. 

Truth  never  can  be  in  conflict  with  truth. 
Over  and  over  again,  that  which  has  been  assumed 


214  LIFE   MORE  ABUNDANT 

to  be  truth  taught  in  the  Bible  has  been  found  to 
be  in  opposition  to  undoubted  verity  in  science 
and  exact  knowledge.  A  series  of  ignominious 
retreats  has  therefore  followed  the  champions  of 
traditionalism.  Persecution,  long  so  bitter,  now 
having  been  thrust  out  by  the  spirit  of  the  age, 
the  search  for  truth  can  be  full  and  untrammeled. 
"The  truth  shall  make  you  free." 

There  is  a  higher  Authority  than  the  world,  or 
even  the  Church  has  generally  recognized.  It 
comes  from  God,  or  the  Divine  Spirit  working 
through  man.  Jesus  "spake  as  one  having  au- 
thority, and  not  as  the  scribes."  The  message  of 
the  prophet  is  positive,  and  carries  intrinsic  self- 
attestation  while  the  utterance  of  the  priest,  en- 
tangled in  form  and  ritual  is  uncertain.  The  seer 
cuts  loose  from  the  trammels  of  environment  and 
the  uncertainty  of  tradition,  and  makes  himself  a 
channel  for  the  divinity  within.  His  message 
touches  a  responsive  chord  in  the  heart  of  every 
hearer.  He  deals  with  axioms  rather  than  un- 
known quantities.  But  his  is  not  an  exclusive 
order,  for  the  prophetic  instinct  is  at  least  latent 
in  every  human  copy  of  the  "divine  image."  The 
temple  of  old  was  cleared,  not  by  the  fear  of  "  a 
whip  of  small  cords,"  but  by  the  terrible  dignity 


THE  REAL  SEAT  OF  AUTHORITY      215 

of  truth.  Barriers  have  been  erected  between 
God  and  the  soul  which  must  be  burned  away, 
even  though  they  may  have  religious  labels.  The 
leadings  of  the  seer  need  no  supporting  argument 
because  they  are  armed  with  conviction.  Although 
the  Prophet  of  Nazareth  fulfilled  and  endorsed  all 
the  truth  which  had  come  into  expression  before 
his  time,  he  was  regarded  as  the  typical  iconoclast. 

It  follows  that  that  Authority  which  has  the 
signet  of  the  Infinite,  needs  no  system  of  apolo- 
getics or  exegesis,  because  it  shines  by  its  own 
light.  That  inner  and  self -attest  ing  truth  for 
which  martyrs  were  willing  to  suffer  was  a  matter 
of  no  uncertainty.  "The  pure  in  heart  shall  see 
God."  Reality  will  stand  out  before  them  full- 
orbed,  subject  to  no  doubtful  quest.  The  radical 
transition  in  the  recognized  seat  of  the  ultimate 
Criterion  which  is  now  in  progress  is  a  return,  or 
rather  an  advance  to  the  ideal  of  Jesus. 

As  man  stands  at  the  apex  of  the  universal 
order,  he  must  embody  the  truest  and  best  of  the 
divine  creative  fruitfulness.  The  authors  of  the 
Bible  have  their  very  important  place,  but  to  rank 
all  the  writings  of  other  ages  as  relatively  secular 
or  profane  is  unwarranted.  The  full  realization  of 
truth  and  authority  is  an  endless  process,  and  we 


2l6  LIFE   MORE  ABUNDANT 

are  in,  and  a  part  of  that  process.  As  Jesus 
severed  the  bonds  of  Jewish  traditionalism  and 
emancipated  himself  from  the  bondage  of  an  ex- 
ternal order  and  cult,  so  this  wonderful  age  is 
lifting  the  banner  of  a  spiritual  democracy. 

To  cognize  the  Authority  which  is  at  the  zenith, 
and  feel  its  more  vital  relations,  one  must  appre- 
hend the  great  evolutionary  spiritual  trend,  and 
realize  that  he,  himself,  is  a  product  of  the  past. 
Things  are  both  old  and  new  at  the  same  time. 
To  move  forward  with  the  universal  drift  is  to 
anchor  consciousness  to  the  Eternal.  Real  Au- 
thority is  an  assertion  of  the  divine  Inmost.  To 
arrest  its  free  expression  and  put  it  in  the  con- 
gealed form  of  dogma  is  to  deaden  its  vital  au- 
thority and  smother  its  life. 

Not  the  verbiage,  but  the  glowing  truth  which 
flows  through  the  Bible  is  infallible.  There  is  but 
one  form  of  captivity  to  which  it  is  our  privilege 
to  yield,  and  that  is  a  sweet  subservience  to  spir- 
itual ideals.  They  not  only  mold  us  into  their 
image  but  also  constitute  our  highest  Authority. 
The  higher  selfhood  is  crowned  with  its  own 
authority  and  is  above  theology  and  dogma,  for 
these  linger  upon  the  subordinate  intellectual  plane. 
True  authority  is,  least  of  all,  arbitrary,  and  true 


THE   REAL  SEAT  OF  AUTHORITY      2I/ 

liberty  is  not  license  or  disorder.  The  ultimate 
and  perfected  form  of  government  will  not  depend 
upon  external  legislation,  civil  or  religious,  but  upon 
that  which  is  graphically  written  upon  the  tablets 
of  the  soul.  In  the  final  outcome,  submission  to 
the  supreme  Authority  will  be  neither  more  nor 
less  than  unrestrained  self-expression.  All  objec- 
tive pressure  is  to  be  relaxed  and  man  is  to  shape 
himself  to  the  divine  Image  and  Likeness,  as 
primarily  installed. 


XII 

SALVATION 

THE  all-embracing  theme  and  purpose  of  the 
Bible  is  human  salvation.  Not  only  Christianity, 
but  practically  all  other  systems  of  religion  claim 
for  their  main  object  the  saving  of  souls.  The 
idea  of  two  unlike  conditions,  one  beneficent,  con- 
structive, and  harmonious,  and  the  other  the  re- 
verse, thereby  making  an  essential  dualism  in  life 
and  destiny,  has  been  almost  universal.  Even 
monism  —  the  doctrine  of  one  —  whether  in  an- 
cient or  modern  philosophic  form,  has  its  positive 
and  negative  aspects  and  sharp  contrasts.  The 
power  of  choice  by  the  individual,  and  the  results 
depending  thereupon,  form  the  vital  issue  of  reli- 
gion, ethics,  and,  in  a  great  degree,  of  philosophy. 
Even  pure  science,  if  defined  as  exact  truth,  might 
postulate  salvation  as  attained  harmony  with  en- 
vironment. 

"What  shall  I  do  to  be  saved,"  has  been  the 
cry  of  the  soul  through  all  the  ages,  and  an  intense 

quest  for  its  true  answer  is  universal.     Its  trans- 
218 


SALVATION  219 

cendent  importance  always  has  and  will  force  it  to 
the  front.  Not  only  in  the  problem  of  ultimate 
human  destiny,  but  in  a  thousand  subordinate 
forms  it  is  always  present.  Men  crave  not  only 
final  salvation  but  they  want  to  be  saved  every 
day. 

The  popular  idea  of  being  saved,  no  less  in 
ancient  than  in  modern  times,  is  an  escape  from, 
or  avoidance  of  punishment.  At  the  most,  this  is 
only  a  negative  aspect.  To  save  the  soul,  implies 
not  only  deliverance  from  the  bondage  of  sin  and 
error,  but  a  conservation  and  development  of  posi- 
tive good. 

As  the  result  of  biblical  literalism,  the  theology 
of  reward  and  punishment  has  been  arbitrary  and 
unnatural.  But  at  the  present  time,  owing  to  the 
decay  of  a  belief  in  a  future  dramatic  judgment,  a 
formal  verdict,  and  a  localized  heaven  and  hell,  the 
whole  subject  has  lost  most  of  its  seriousness  and 
is  lightly  regarded.  A  few  decades  ago  when 
these  dogmas  were  firmly  held,  and  imposed  by 
undoubted  authority,  the  community  was  often 
definitely  divided  into  two  classes  —  the  saved  and 
the  lost.  But  with  the  general  modern  prevalence 
of  a  belief  in  universal  salvation,  or  at  least  of  con- 
tinued progression,  to  which  the  orthodox  bodies 


220  LIFE   MORE  ABUNDANT 

take  little  exception,  the  reaction  has  been  great. 
One  extreme  has  been  followed  by  the  other.  The 
former  anxious  solicitation  about  making  one's 
"  calling  and  election  sure,"  has  been  succeeded  by 
a  careless  indifference  and  a  feeling  that  judgment 
will  be  only  favorable.  Ideas  of  grave  responsi- 
bility are  lightly  dismissed,  and  the  descriptive 
terms  in  former  use  regarding  retribution,  often 
call  out  sarcasm  if  not  derision.  Reward  and  pun- 
ishment, as  literally  taught  and  imposed  are  gone, 
and  their  place  is  not  yet  rilled  by  any  realization 
of  the  depth  and  seriousness  of  a  truer  psychologi- 
cal and  subjective  view.  But  every  discarded  dog- 
ma, even  if  literally  untrue,  has,  hidden  back  of  it, 
some  inner  law  or  truth,  often  of  startling  impor- 
tance. The  transfer  of  what  has  seemed  literal 
and  objective  to  the  inner  consciousness,  really 
deepens  its  significance. 

Theology  without  the  light  of  related  psycholog- 
ical laws  and  principles  is  radically  incomplete. 
The  present  philosophy  of  the  sub-conscious  mind 
—  that  great  lifelong  accumulation  which  is  below 
the  ordinary  cognizance  of  consciousness  —  re- 
solves many  arbitrary  doctrines  of  the  past.  Day 
by  day  every  one  is  making  up  his  own  record,  pro- 
viding for  his  own  judgment,  and  fastening  within 


SALVATION  221 

himself  conditions  of  specific  moral  quality.  In 
the  light  of  a  greater  awakening,  men  will  be 
brought  face  to  face  with  their  stored-up  inquisi- 
tion, and  the  exposure  will  be  searching  and 
complete.  Heavenly  and  hellish  products  are 
psychologically  and  scientifically  engraved. 

There  is  an  occasional  experience  in  this  life 
which  throws  much  light  upon  the  coming  judg- 
ment, when  the  sub-conscious  realm  is  lighted  up 
and  stands  out  before  us.  At  rare  times,  perhaps 
most  often  made  known  by  a  resuscitated  person 
after  a  drowning  experience,  the  inner  curtain  is 
drawn  back,  and  the  conscious  mind  gets  a  quick 
panoramic  view  of  the  thoughts  and  conduct  of  a 
lifetime.  This  phenomenon  though  rare  is  very 
significant.  It  proves  that  no  thought-image  or 
mental  impression  has  been  obliterated,  but  is  only 
temporarily  out  of  sight.  The  dramatic  symbolism 
of  Revelation  which  portrays  the  general  judgment, 
the  great  white  throne,  the  spectacular  gathering 
of  all  tribes  and  peoples  and  tongues,  the  opening 
of  the  seals  of  the  Book,  the  sounding  of  the 
angels,  the  golden  streets  and  precious  stones, 
the  pit  of  the  abyss,  and  the  smoke  from  it,  as 
the  smoke  of  a  great  furnace,  and  the  great  wealth 
of  other  imagery,  find  their  solution  and  interpreta- 


222  LIFE   MORE   ABUNDANT 

tion  in  the  unappreciated  human  sub-conscious  do- 
main. Doubtless  few  theologians  would  now  be 
found  who  literalize  the  Book  of  Revelation,  which 
is  nearly  all  made  up  of  striking  delineations  in  the 
nature  of  the  few  examples  above  quoted.  But 
they  have  a  meaning,  and  the  only  possible  inter- 
pretation, must  be  found  in  the  mysteries  of  the 
chambers  of  the  soul. 

In  the  light  of  the  subtle  principles  which  per- 
vade the  microcrosmic  mind  of  man,  what  a  respon- 
sibility is  wrapped  up  in  simple  thinking !  Every 
mental  image  is  like  a  photographic  negative  which 
stamps  its  impress  —  not  upon  paper,  stone,  or 
steel  —  but  upon  infinitely  more  durable  material. 
There  is  a  continuous  creation,  and  its  products  are 
ever  living  and  growing.  Nothing  has  been  so 
lightly  regarded  as  a  thought,  but  think  of  each 
volition  making  history.  The  "  every  idle  word  " 
for  which  men  shall  be  judged,  when  interpreted,  is 
a  startling  psychological  truth.  The  judgment, 
from  being  a  great  formal  gathering,  arbitrary  in 
character,  located  in  the  distant  future,  and  in  some 
unknown  part  of  the  cosmos,  comes  home,  and  is 
close  fitting  and  virtually  continuous.  Every  one, 
or  rather  the  divine  element  in  him,  is  rendering  a 
continuous  and  unending  verdict,  even  though  not 


SALVATION  223 

yet  opened  up  to  consciousness.  The  sheep  are  pass- 
ing to  the  right  hand,  and  the  goats  to  the  left. 
Every  man  contains  and  retains  all  he  has  been 
with  growing  emphasis.  When  fleshly  coverings 
and  limitations  are  removed,  we  shall  be  like  a  ship 
which  has  its  manifest  nailed  up,  plainly  showing 
the  composition  of  its  cargo. 

Since  Professor  Drummond,  as  a  pioneer  among 
modern  theologians,  gave  to  the  world  his  "  Natu- 
ral Law  in  the  Spiritual  World,"  the  progress  of 
religious  opinion  has  been  rapid.  That  concept  of 
the  Deity  which  likened  him  to  an  Oriental  Sov- 
ereign—  capricious  and  ruling  from  without  —  is 
fading.  The  spiritual  realm  is  within  man,  and 
this  is  where  God's  beautiful  and  orderly  economy 
manifests  its  activity  and  finds  its  expression.  Any 
scheme,  consisting  of  a  purchased  release,  or  an 
artificial  severing  of  cause  and  effect,  is  plainly 
against  reason  and  justice.  Were  God's  original 
plans  unexpectedly  defeated  ?  Though  greatly 
modified  in  the  present  view,  such  a  "  plan  of  sal- 
vation "  remains  of  life  size  in  the  creeds. 

But  from  the  evolutionary  and  psychological 
point  of  view,  we  must  concede  to  past  conven- 
tional thought  a  necessary  place  and  time,  as  a 
stage  of  progress  toward  something  higher.  It 


224  LIFE   MORE   ABUNDANT 

must  be  passed  through,  and  therefore  has  a  kind  of 
negative,  disciplinary,  and  educational  goodness. 
Nothing  is  finished,  because  there  is  a  continuous 
becoming.  The  "Judgment  Day"  never  began 
and  never  will  end.  Every  principle,  opinion, 
belief,  and  theory  is  being  tested,  measured,  and 
given  its  award.  The  scene  may  not  be  so  sensu- 
ously dramatic  as  that  which  literalism  has  accepted 
in  prose,  enshrined  in  poetry,  and  spread  in  glowing 
color  upon  canvas,  but  it  has  a  deeper  truth. 
The  realism  and  literalism  depicted  by  the  art  of 
the  old  masters  of  the  mediaeval  period,  and  the 
profound  impression  made  by  the  Miltonian  litera- 
ture are  wonderfully  expressive  of  an  era  of  human 
thought,  literal,  severe,  and  intense.  Such  a  judg- 
ment is  now  utterly  discredited,  but  it  had  a  meaning, 
and  in  the  evolutionary  order,  formed  a  zone  which 
had  to  be  traversed  before  the  goal  of  a  higher  and 
purer  ideal  could  be  reached.  The  Bar  of  God  is  set 
up  in  man.  "  The  Kingdom  of  God  is  within  you." 
?  How  then  shall  we  be  "saved"?  Saved  from 
what  ?  From  a  low  false  consciousness ;  from  the 
Adamic  concept  that  we  are  bodies;  from  a 
slavery  to  conditions,  limitations,  and  negations ; 
from  mental  pictures  of  evil  and  its  power ;  from 
beliefs  in  antagonisms,  weaknesses,  diseases,  and 


SALVATION  225 

adversities ;  from  selfishness,  hate,  grief,  and 
fear ;  from  pessimism  and  materialism.  These 
are  thought-creations  which  if  allowed  to  ripen 
bring  forth  self-made  hellish  conditions.  The  im- 
mutable divine  economy  has  placed  the  judge, 
judgment,  and  executioner  within.  Nothing  in 
the  whole  universe  of  God  can  bring  real  harm 
from  the  outside.  The  God-voice  in  the  soul  of 
man,  though  still  and  small  is  a  judicial  utterance, 
distinct  in  its  teaching,  and  to  listen,  is  to  discover 
the  self  and  its  bearings. 

While  nothing  inherently  good  can  be  destroyed, 
man  can  lose  that  which  to  him  seems  to  be  him- 
self. If  one  builds  up  a  consciousness,  or  creates 
a  thought-world,  wherein  he  links  the  ego  to  the 
perishable  and  unreal  (the  "  wood,  hay,  and  stub- 
ble") he  loses  his  seeming  soul.  Through  a  vital 
connection  he  builds  these  things  into  his  personal- 
ity, and  when  they  are  swept  away  he  has  little  by 
which  to  recognize  himself.  The  inmost  self  is 
saved  "  as  by  fire,"  but  the  selfhood  which  he  has 
created  with  all  his  familiar  environment  is  lost. 
He  has  not  brought  the  deeper  individuality  into 
recognition.  For  an  age-long  period,  or  until  a 
new  consciousness  is  developed,  such  a  one  is  in  a 
denuded  condition.  He  has  built  a  structure  upon 


226  LIFE   MORE   ABUNDANT 

the  sand  of  negation,  and  it  is  swept  away.  Does 
such  a  judicial  discipline  seem  severe?  When  its 
origin  is  truly  discerned,  severe  though  it  be,  its 
processes  may  be  reversed  and  its  educational 
beneficence  made  plain.  Then  the  soul  will  return 
from  its  mistaken  by-way,  and  with  dearly  bought 
experience  be  drawn  toward  the  Father's  House. 
God  is  love  and  imposes  arbitrary  sentence  upon 
no  man.  Man  passes  it  upon  himself  and  so 
finally  makes  the  great  discovery  that  retribution 
is  in  his  very  nature.  Penalty,  though  of  vital 
moment,  is  radically  different  from  the  arbitrary, 
vindictive,  and  lawless  hell  of  former  dogma. 
Life  is  conserved  but  will  be  entered  with  con- 
ditions of  partial  blindness,  lameness,  and  deaf- 
ness, self-imposed  through  ignorance  or  careless- 
ness. But  limitations  will  be  finally  outgrown. 

The  stuff  of  which  character  is  made  is  tested 
and  fused,  but  the  pure  metal  will  remain  uncon- 
sumed  and  unharmed.  The  biblical  warnings, 
which  are  too  numerous  for  present  quotation, 
will  be  found,  in  their  summing  up,  to  be  in  har- 
mony with  these  conclusions.  They  warn  us,  in 
effect,  that  if  through  a  disregard  of  spiritual  law 
we  hold  back  until  a  sensuous  consciousness  has 
solidified  around  us,  its  removal  will  strip  us  bare. 


SALVATION  227 

It  is  possible  now  to  build  an  environment  of  the 
Real.  Working  with  the  law  we  no  longer  "  kick 
against  the  pricks."  More  than  this,  we  gain  a 
backing  of  its  supernal  energy  because  salvation  is 
normal.  It  is  a  harmonious  fitting  of  our  own  con- 
stitution into  the  universal  constitution. 

The  characteristic  of  the  present  era  is  intel- 
lectual activity  and  development.  This,  though 
well  in  its  place,  is  not  a  savior,  but  such  an 
opinion  prevails.  Falling  into  the  great  world- 
current,  even  religion  has  largely  been  brought 
down  to  that  plane.  It  has  been  rendered  into  a 
system  of  belief,  or  an  assent  to  certain  approved 
statements.  But  vastly  more  than  that,  salvation 
consists  of  the  unfoldment  of  the  higher  part  of 
man,  or  rather  of  the  real  self.  Even  theology,  in 
the  ordinary  sense  is  secondary.  To  be  saved 
completely,  involves  the  emergence  of  the  divine 
selfhood  from  latency  into  self-recognition  and 
manifestation.  It  requires  more  than  an  intellec- 
tual belief  in  the  personal  Jesus,  or  an  acceptance 
of  his  merits  vicariously.  It  must  include  the 
normal  development  of  the  intrinsic  and  eternal 
Christ-mind  or  quality.  While  this  was  most  fully 
expressed  through  the  personality  of  Jesus,  it 
knows  no  limitation,  local  or  historic. 


228  LIFE   MORE  ABUNDANT 

An  intellectual  giant  may  be  a  spiritual  weak- 
ling. He  requires  "  saving  "  no  less  than  his  more 
ignorant  brother  who  seems  to  be  so  much  below 
him.  "  For  the  wisdom  of  this  world  is  foolish- 
ness with  God."  Whatever  is  idolized,  or  stands 
in  the  place  of  that  which  is  supreme,  is  a  per- 
version. There  is  a  normal  proportion,  good  in 
itself,  but  its  inversion  transforms  it  into  evil. 
Every  one  needs  to  be  saved  from  an  undue 
dominance  of  what  is  subordinate  in  moral  and 
spiritual  grade.  The  business  man  needs  to  be 
saved  from  his  business,  the  lawyer  from  his  law, 
and  the  capitalist  from  his  capital.  Even  the 
scientist,  the  naturalist,  or  the  philosopher  must 
not  give  himself  to  his  profession.  The  soul 
should  not  take  firm  root  in  anything  less  than  the 
Eternal.  It  is  not  enough  to  send  one's  theories, 
his  philosophy,  his  beliefs,  his  theology,  or  even 
his  religion,  higher ;  he  must  go  there  himself. 
Full  salvation  involves  the  evolution  of  the  spiri- 
tual self-consciousness,  the  building  of  a  soul- 
structure  of  imperishable  material.  The  ego  must 
form  an  organic  union  with  eternal  and  living 
verities. 

In  the  "judgment  day"  those  things  which 
pass  to  the  "left  hand"  in  the  last  analysis  are 


SALVATION  229 

composed  of  negation  and  lack  the  divine  basis  of 
reality.  It  represents  the  objective  nothingness 
of  that  which  relatively  is  evil.  It  is  the  educa- 
tional background  where  we  subjectively  build  up 
appearances,  specters,  and  imaginings,  only  finally 
to  learn  that  they  are  men  of  straw.  It  is  the 
darkness  through  which  by  contrast  we  distin- 
guish and  finally  appreciate  the  light. 

We  may  then  welcome  the  "  day  of  judgment " 
and  even  retribution,  for  it,  with  all  its  pains,  will 
come  only  as  we  need  its  purification.  This  know- 
ledge of  its  ultimatum  will  measurably  strip  it  of 
its  terrors.  The  pains  of  the  fiery  furnace  will  be 
bearable  when  we  are  persuaded  that  their  age- 
long outcome  and  purpose  is  good.  Thus  we  at 
length  find  that  God,  as  Love,  is  All  in  All. 


XIII 

HISTORY,   MANUSCRIPTS,   AND 
TRANSLATIONS 

IT  is  not  the  purpose,  nor  within  the  scope  of 
this  volume  to  attempt  any  exhaustive  or  technical 
study  of  the  books  of  the  Old  and  New  Testaments. 
That  work  is  being  done  by  trained  specialists,  and 
requires  a  peculiar  equipment  which  is  not  common, 
and  to  which  the  author  makes  no  claim.  The 
general  inquirer  who  would  learn  the  truth  con- 
cerning the  making  of  the  Bible  in  its  present 
form  must  give  due  regard  to  the  best  obtainable 
authority,  carefully  weighing  the  evidence  and 
probability,  so  far  as  is  possible.  Actual  history, 
and  formal  proof  for  much  which  it  would  be  de- 
sirable to  know,  are  meager,  and  so  far  as  spiritual 
values  are  concerned  the  internal  evidence  is  by 
far  the  most  important.  The  limited  survey  which 
follows  is  compiled  from  a  careful  comparison  be- 
tween the  most  scholarly  and  well  recognized 
authorities  who  are  conservative  in  their  general 

conclusions.     They  are  reverent  in  spirit  and  con- 
230 


HISTORY,   MANUSCRIPTS,  ETC          23! 

struct! ve  in  temper.  Critical  and  technical  re- 
search shows  that  the  ancient  Hebrew  traditions 
are  often  unreliable,  and  that  careful  discrimination 
is  indispensable. 

The  Pentateuch,  or  first  five  books  of  the  Old 
Testament,  the  authorship  of  which  for  so  long 
was  attributed  to  Moses,  is  now  generally  believed 
to  be  a  collective  growth  probably  compiled  at  a 
much  later  period.  Varying  literary  style  and 
construction,  tone  and  motive,  the  inclusion  of 
scattered  epochs,  the  account  of  Moses'  death,  and 
various  other  reasons  make  the  above  conclusion 
logical,  if  not  entirely  positive.  The  book  of 
Joshua  bears  a  close  relation  to  the  Pentateuch, 
being  a  continuation  of  it  in  general  character. 

The  order  in  which  the  various  books  of  the 
Old  Testament  appear  is  no  indication  of  the 
chronological  order  of  their  production.  That 
noble  epic  which  so  grandly  portrays  the  process 
of  soul  development,  named  Job,  is  thought  to  be 
one  of  the  most  ancient  of  the  biblical  books. 
The  book  of  Judges  includes  the  narratives  of  the 
successive  Judges  of  Israel  gathered  by  some  un- 
known compiler.  The  histories  given  in  the  two 
books  of  Samuel  are  thought  to  be  by  some  writer, 
perhaps  belonging  to  the  court  of  David.  First 


232  LIFE   MORE  ABUNDANT 

and  Second  Kings,  and  also  Chronicles  bear  evi- 
dence of  the  authorship  of  some  unknown  scribe. 
Ezra  and  Nehemiah,  which  contain  an  account  of 
the  lives  and  work  of  the  prophets  named,  were 
evidently  written  after  the  Return,  and  are  thought 
to  be  the  work  of  some  Jewish  chronicler  of  offi- 
cial rank.  The  poetic  collection  called  the  Psalms, 
a  national  book  of  religious  songs,  bears  evidence 
of  varied  authorship  in  addition  to  that  of  David. 
The  compilation  of  wise  sayings  named  Proverbs, 
though  called  after  Solomon,  was  probably  the 
work  of  various  writers  who  lived  both  before  and 
after  him. 

Of  the  remaining  books  of  the  Old  Testament, 
which  form  an  important  part  of  the  Sacred  Writ- 
ings of  ancient  Israel,  there  is  also  much  uncertainty 
as  to  their  exact  authorship  and  respective  dates. 
At  the  best  there  can  be  but  an  approximation  to 
the  actual  historic  facts.  The  latest  and  most 
careful  criticism  makes  the  authorship  of  fourteen 
of  the  thirty-nine  books  of  the  Old  Testament  fairly 
sure  with  parts  of  some  others. 

The  authors,  as  well  as  the  Scribes  of  ancient 
Israel,  were  mainly  compilers  and  copyists.  The 
writings  of  the  nation,  whether  religious,  political, 
or  historical,  were  common  property.  There  was 


HISTORY,   MANUSCRIPTS,  ETC.         233 

no  copyright  law  or  custom  of  literary  ownership. 
Individuals  as  they  were  moved  or  "  inspired " 
added  their  quota  to  the  common  stock.  Valuation 
was  internal  rather  than  dependent  upon  the  name 
of  the  writer. 

As  to  the  authorship  of  the  books  of  the  New 
Testament,  there  is  a  much  greater  certainty.  The 
four  Evangelists  whose  names  are  given  to  their 
Gospels  undoubtedly  wrote  or  edited  them  in  great 
degree.  Luke  was  also  the  author  of  the  Acts. 
The  letters  or  Epistles,  with  the  exception  of 
Hebrews,  bear  the  names  of  their  writers.  But 
the  reader  of  the  Bible  who  peruses  it  for  its  spirit 
and  inspirational  quality,  places  little  emphasis 
upon  authorship.  As  the  power  of  the  Bible  lies 
deeper  than  the  letter  or  any  external  authority, 
the  earnest  seeker  for  truth  need  not  concern  him- 
self if  some  former  or  traditional  suppositions  are 
disturbed,  or  even  overthrown.  Each  writer,  what- 
ever his  name  or  official  standing,  is  the  unique 
channel  for  a  spiritual  message.  "He  that  hath 
ears  to  hear  let  him  hear."  Whoever  may  be  the 
mouthpiece,  it  is  the  Spirit  that  speaketh  unto  the 
churches.  That  the  glad  tidings  are  colored  or 
modified  by  each  human  expositor  makes  it  more 
peculiarly  fitting  for  different  classes,  and  for  all 


234  LIFE    MORE  ABUNDANT 

sorts  and  conditions  of  men.  It  would  seem  that 
even  a  glance  at  the  history  of  the  manuscripts 
which  form  the  basis  of  the  Bible,  as  we  have  it 
to-day,  should  be  sufficient  to  dispel  any  idea  of 
"inerrancy"  and  of  homage  to  the  letter. 

There  is  not  the  slightest  reason  to  think  that 
the  Evangelists  made  any  record  of  the  words  of 
Jesus  as  they  fell  from  his  lips.  The  closest  in- 
vestigation shows  that  the  earliest  of  the  Gospels 
was  not  written  until  from  thirty-five  to  fifty  years 
had  elapsed  after  the  recorded  transactions.  Any 
accuracy  of  language  beyond  a  mingling  of  memory 
and  general  tradition  is  improbable.  About  fifty 
years  passed  after  the  active  ministry  of  Jesus 
before  the  Acts  of  the  Apostles  was  written.  In 
the  meantime,  a  theory  of  the  meaning  and  purpose 
of  his  life  had  become  general  and  met  with  accept- 
ance. Thus  it  is  evident  that  the  dogma  of  the 
infallible  perfection  and  inspiration  of  the  text  of 
this,  as  of  other  parts  of  the  Bible,  is  unreasonable 
if  not  impossible.  The  mere  fact  that  there  is  a 
Revised  Version  giving  more  correct  and  often 
modified  meaning  to  many  passages  in  translation 
should  be  conclusive  as  to  the  theory  of  inerrancy. 

If  infallibility  in  the  letter  of  the  Bible  existed 
anywhere,  it  must  have  been  inherent  in  the  orig- 


HISTORY,   MANUSCRIPTS,  ETC.          235 

inal  manuscripts,  as  they  came  from  the  hands  of 
their  authors.  But  even  were  it  admitted  that  they 
were  but  amanuenses  receiving  the  word  by  direct 
dictation,  it  remains  that  the  writings  were  long 
ago  scattered  and  lost  beyond  recovery,  and  that 
their  gathering  and  unification  has  been  fragmen- 
tary and  uncertain.  The  most  thorough  scholar- 
ship is  now  employed  in  a  reverent  effort  to  find 
out  the  purpose  of  their  messages  and  the  motive 
and  conditions  under  which  they  gained  currency. 
The  significant  fact  is,  that  these  men  had  vital 
spiritual  truth,  a  knowledge  of  which  the  world 
greatly  needed.  The  outward  verbiage  through 
which  it  was  conveyed  is  but  the  husk  which  en- 
closes the  fruit.  It  would  be  as  reasonable  to 
identify  divinity  with  every  detail  of  their  manners 
and  costume  as  with  every  form  and  peculiarity  of 
their  diction. 

In  ancient  times  any  book  was  called  a  bible. 
It  is  believed  that  Chrysostom,  in  the  fifth  century, 
was  the  first  to  employ  the  Greek  Biblia  (the 
books),  as  applied  to  the  Hebrew  sacred  writings, 
and  so  it  came  into  use  in  the  Eastern  Church. 
They  usually  were  made  in  the  form  of  a  scroll 
and  the  text  was  on  parchment  or  more  commonly 
papyrus,  a  kind  of  paper  made  from  a  water-plant, 


236  LIFE   MORE  ABUNDANT 

Each  copy,  and  there  were  comparatively  few,  was 
made  by  a  scribe  or  regular  copyist.  The  books 
were  called  "The  Law  and  the  Prophets,"  or 
"  Holy  Scriptures,"  before  the  inclusion  of  the 
writings  afterwards  designated  as  the  New  Testa- 
ment. The  durability  of  the  books  which  were 
written  on  papyrus  was  quite  limited.  The  com- 
position of  the  books  of  the  Old  Testament 
spreads  over  a  period  of  about  twelve  hundred 
years,  and  they  were  gathered  somewhat  in  their 
present  form  about  a  century  before  the  Christian 
Era.  None  of  the  earliest  manuscripts  of  the  Bible 
have  survived,  and  only  fragmentary  copies  of  copies, 
scattered  and  considerably  incoherent  have  been 
preserved.  The  oldest  existing  New  Testament 
manuscripts  were  made  hundreds  of  years  later 
than  those  by  the  original  writers.  Only  by  care- 
ful comparison  of  widely  scattered  remains  can  the 
text  of  the  originals  be  approximated.  Nearly  two 
thousand  manuscripts  of  portions  of  the  Old  Tes- 
tament are  now  in  existence,  none  of  them  being 
older  than  about  1,000  A.D.  The  most  careful 
examination  of  them  has  shown  a  variation  in 
about  1 50, OCX)  passages,  though  nearly  all  the 
differences  are  unimportant.  While  a  supersti- 
tious veneration  of  the  letter  strongly  aided  pre- 


HISTORY,   MANUSCRIPTS,  ETC.         237 

servation,  there  are  indications  that  before  the 
text  assumed  its  present  form  the  versions  in 
other  tongues  show  differences  which  cannot  be 
traced  in  any  manuscript  now  in  existence. 

The  writings  which  make  up  the  New  Testa- 
ment had  no  such  systematic  copying  as  was  done 
by  the  older  professional  Scribes.  Though  so 
much  more  recent  than  "  The  Law  and  the  Proph- 
ets," their  variations  are  yet  more  numerous.  Of 
the  fifteen  hundred  or  more  partial  New  Testa- 
ment manuscripts  now  preserved,  dating  from  the 
fourth  to  the  sixteenth  century,  the  variations  are 
important  and  the  original  signatures  of  the  au- 
thors have  been  copied  and  re-copied  indefinitely. 
They  are  generally  in  Greek,  though  sometimes 
accompanied  by  a  Latin  translation.  Besides  the 
regular  manuscripts  before  mentioned,  early  trans- 
lations were  made  into  the  tongues  of  other  coun- 
tries where  the  Hebrew  or  Greek  was  not  spoken. 
Through  careful  comparison  these  have  been  use- 
ful in  confirming  or  correcting  the  differences 
before  noticed. 

The  version  of  the  Bible  called  the  Vulgate, 
from  the  old  Latin,  was  undertaken  by  Jerome  at 
the  order  of  Pope  Damasus  in  A.D.  382.  In 
the  sixteenth  century  the  Protestant  and  Roman 


238  LIFE   MORE  ABUNDANT 

Catholic  Churches  took  different  courses  as  to 
their  chosen  versions  of  the  Bible.  The  Lutheran 
party  after  considerable  controversy  settled  upon 
the  pure  and  full  biblical  canon  as  is  held  by  the 
Protestants  of  to-day.  The  same  held  true  of  the 
Swiss  or  Reformed  party,  and  through  them,  and 
by  way  of  the  Westminster  Confession  of  Faith, 
we  have  received  our  present  body  of  sacred 
Scripture.  The  Roman  Catholic  Church,  in  its 
Council  of  Trent  in  A.D.  1545,  adopted  the  Old 
Testament  Apocrypha  as  an  integral  part  of  the 
Old  Testament  canon.  In  1582  a  New  Testa- 
ment was  issued  by  the  English  Catholic  Church 
at  Rheims,  and  the  Old  Testament  in  1609  at 
Douay,  France.  Before  the  latter  publication,  the 
standard  text  had  been  fixed  and  proclaimed  by 
the  Holy  See.  Several  private  revisions  have 
since  been  made  by  scholars  in  the  Catholic 
Church,  but  as  the  matter  had  been  already  offi- 
cially settled  they  received  no  sanction. 

The  Gospels  are  not  as  much  direct  histories  of 
Jesus,  as  impressions,  traditions,  and  ideals  of  him 
which  grew  up  after  the  close  of  his  earthly  career. 
He  left  no  manuscript,  and  so  far  as  known  no 
directions  or  arrangements  for  the  copying  and 
promulgation  of  his  sayings.  There  was  no  logi- 


HISTORY,   MANUSCRIPTS,  ETC.         239 

cal  motive  for  any  effort  toward  their  preservation 
among  his  followers,  for  they  expected  his  early 
reappearance,  the  setting  up  of  his  kingly  author- 
ity, and  the  establishment  of  the  national  suprem- 
acy. When  at  length  the  records  began  to  be 
made  and  the  traditions  revived,  it  is  evident  that 
variations  instead  of  one  fixed  account  would 
appear.  Each  memory,  even  of  the  same  events, 
would  have  its  special  emphasis  and  color.  But 
the  general  ideal  of  all  would  be  Messiahship. 
When  at  length  the  ideal  of  a  temporal  reign 
gradually  began  to  give  place  to  that  of  a  more 
spiritual  and  moral  leadership,  his  mission  became 
increasingly  clarified.  Still  later  this  was  again 
obscured  by  theological  dogmatism  and  specula- 
tion. 

The  idea  that  the  Bible  in  some  miraculous  way 
came  down  from  heaven  in  complete  form,  has  filled 
the  imagination  of  men,  even  in  spite  of  its  known 
history  and  certain  gradual  accretion.  Miracles, 
with  superstition,  were  grouped  around  it,  and  they 
increased  with  time  and  distance.  The  Book 
steadily  took  on  the  character  of  a  shrine  and 
oracle,  and  there  is  no  possible  doubt  about  its 
growth,  step  by  step.  After  the  time  of  Ezra,  the 
Scribe,  the  professional  exponents  of  the  biblical 


240  LIFE   MORE   ABUNDANT 

economy  copied  and  excluded  by  a  process  of 
natural  selection.  There  was  no  technical  test  or 
exact  standard,  but  the  problem  of  the  Old  Testa- 
ment  canon  solved  itself  through  the  spiritual  con- 
sciousness of  men.  About  the  time  of  the  advent 
of  Jesus,  Josephus,  and  the  Hebrew  authorities 
generally,  recognized  as  sacred  substantially  the 
same  writings  which  are  included  to-day.  But,  as 
before  indicated,  other  books,  apocryphal  in  charac- 
ter, were  ranked  next  to  them,  and  afterwards  often 
classed  or  confused  with  them. 

The  books  of  final  selection  were  called  the  ca- 
nonical ones,  and  the  others  the  un canonical.  Can- 
onization signifies  measured,  approved.  When 
officially  sanctioned  by  Church  councils,  any  reli- 
gious rules  or  laws  become  canonical.  At  the  time 
of  the  Reformation  when  the  Protestant  churches 
transferred  their  authority  from  the  Church  to  the 
Bible,  the  distinction  with  them  became  fixed.  But 
since  that  time  the  Apocrypha,  or  uncanonical  books 
often  have  been  used  as  an  accompaniment  to  the 
regular  Scriptures.  References  are  frequent  in  the 
Old  Testament  to  other  books  outside  the  canon. 

The  canon  of  the  New  Testament  was  as  much 
a  matter  of  growth  and  natural  selection  as  the 
Old.  It  was  a  gradual  and  unconscious  shaping. 


HISTORY,   MANUSCRIPTS,  ETC.          241 

based  upon  inner  vitality  rather  than  external  au- 
thority. The  vote  of  councils  was  but  a  formal 
confirmation  of  the  general  verdict,  as  spontane- 
ously arrived  at. 

Jesus  proclaimed  not  a  code  of  morals,  or  ethics, 
but  a  living  gospel,  not  words  to  be  recorded,  but 
divinity  in  humanity.  From  recollection  and  repu- 
tation, his  disciples  from  time  to  time  made  records 
for  preservation  of  the  sayings  and  doings  of  the 
three  years'  ministry.  About  the  same  time,  Paul's 
letters  to  the  churches,  outlining  the  practical  ap- 
plication of  the  words  of  Jesus,  became  enshrined 
in  the  memory  and  consciousness  of  the  growing 
numbers  of  Christians,  Hebrew  and  Gentile.  The 
four  Gospels,  though  aiming  to  portray  the  same 
experiences,  are  so  unlike  in  tone  and  standpoint 
that  they  fully  reveal  the  peculiar  individuality  of 
the  writers. 

Besides  the  letters  of  Paul,  other  apostles  and 
teachers  wrote  their  interpretations  of  the  life  and 
words  of  Jesus.  And  thus  the  isolated  and  frag- 
mentary parts  of  the  New  Testament  at  length 
became  crystallized,  and  in  due  time  canonized. 
But  the  process  was  long  and  slow,  and  accom- 
panied by  much  speculation  and  controversy. 

The  Council  of  Carthage  about  the  close  of  the 


242  LIFE    MORE   ABUNDANT 

fourth  century  ratified  the  canon  for  the  churches 
of  the  West,  substantially  in  its  present  order 
and  form.  But  there  remained  some  moral  doubt, 
especially  regarding  the  Hebrews,  Second  Peter, 
and  James,  and  this  uncertainty  was  felt  even  as 
late  as  the  Reformation,  and  was  shared  by  Luther 
and  Calvin.  The  Roman  Catholic  Church  has  al- 
ways regarded  the  Bible  as  secondary  in  authority, 
a  book  needing  official  interpretation  and  explan- 
ation. Supreme  authority  being  vested  in  the 
Pope  and  Church,  the  common  people  were  re- 
strained from  direct  contact  with  the  Book.  The 
right  of  private  judgment  was  unrecognized  and 
priestly  control  supreme. 

The  first  crude  effort  to  put  the  Bible  into 
English  vernacular  was  made  by  Caedmon  in  the 
seventh  century,  in  poetic  style.  It  was  not  a 
translation  but  a  continuous  story  told  by  him  in 
the  very  imperfect  language  of  that  day.  A  little 
later  an  effort  at  translation  was  made  by  Bede, 
who  at  length  became  known  as  "the  monk  of 
Jarrow."  He  put  the  Gospel  of  St.  John  into  the 
very  imperfect  English  of  the  time,  and  its  teach- 
ing was  a  development  among  the  roots  of  early 
English  literature.  But  the  beginnings  of  the 
written  Anglo-Saxon  tongue  were  well  nigh  ob- 


HISTORY,   MANUSCRIPTS,   ETC.          243 

literated  by  the  Norman  Conquest.  A  new  lan- 
guage was  gradually  forming,  but  not  until  the 
fourteenth  century  did  it  become  coherent  and 
general,  largely  through  Chaucer  and  his  Canter- 
bury Tales.  About  this  time  Wycliffe  planned  to 
produce  an  English  Bible,  so  much  needed  by  the 
common  people.  He  was  summoned  before  the 
papal  tribunal  by  the  Archbishop,  but  being  be- 
friended by  royalty,  at  length,  in  spite  of  ecclesi- 
astical opposition  he  produced  the  desired  trans- 
lation. With  the  assistance  of  his  "  poor  priests  " 
a  large  number  of  copies  at  great  labor  and  expense 
were  made  by  hand,  of  which  more  than  a  hundred 
of  the  first  edition  are  still  in  existence.  He  was 
bitterly  persecuted  while  he  lived,  and  nearly  half 
a  century  after  his  death,  by  ecclesiastical  decree, 
his  body  was  disinterred,  burned,  and  the  ashes 
cast  out  upon  the  river  which  ran  past  his  church. 
Persecution  after  persecution  followed,  and  it  be- 
came a  capital  crime  to  read  or  possess  a  copy  of 
the  English  Scriptures.  In  hundreds  of  cases 
torture  and  death  were  the  result  of  such  offenses. 
Another  century  brought  the  art  of  printing,  and 
the  ability  to  read  became  more  general.  The 
next  martyr  to  biblical  translation  was  William 
Tyndale,  a  student  of  Oxford,  who  translated  the 


244  LIFE    MORE  ABUNDANT 

New  Testament  from  the  Greek.  After  years  of 
persecution  he  was  strangled  and  burned  at  the 
stake  in  1536.  In  the  meantime,  though  contra- 
band and  possessed  only  in  secret,  copies  of 
the  Scriptures  steadily  multiplied.  Soon  after 
Tyndale's  death,  Coverdale  issued  the  first  entire 
English  Bible.  Other  versions  followed,  founded 
upon  that  of  Tyndale.  A  little  later  an  edition 
was  printed  in  Geneva,  when  for  the  first  time 
a  division  was  made  into  chapters  and  verses. 
Toward  the  close  of  the  sixteenth  century,  the 
Bible  in  England  met  with  royal  favor  and  popular 
demand.  Persecution  ceased. 

Early  in  the  seventeenth  century,  a  new  and 
authorized  version  was  prepared  under  royal  patron- 
age. King  James  appointed  a  number  of  eminent 
scholars,  and  through  them  after  great  care  and 
labor,  the  work  in  due  time  was  completed.  In 
1 6 n,  the  version  since  known  as  the  King  James 
Bible  was  issued,  and  it  has  remained  as  the  Prot- 
estant standard  down  to  recent  times. 

But  the  modern  English  is  changing  so  rapidly, 
both  in  terms  and  in  their  significance  that  the 
need  of  a  version,  more  perfect  in  adaptation  was 
strongly  felt  both  in  England  and  America  during 
the  latter  part  of  the  nineteenth  century.  Thou- 


HISTORY,   MANUSCRIPTS,  ETC.          245 

sands  of  archaic  and  unsuitable  words  had  been 
retained,  and  with  hundreds  of  additional  manu- 
scripts, and  vastly  superior  scholarship  it  was  felt 
that  a  version  was  possible  which  would  be  far 
more  correct  and  better  suited  to  modern  require- 
ments than  the  time-honored  volume  which  has 
come  down  from  the  days  of  King  James. 

In  1870,  through  the  cooperative  efforts  of 
companies  of  eminent  scholars  in  England  and 
America,  and  after  about  fifteen  years  of  careful 
study  and  general  review,  the  Revised  Version 
was  completed  and  introduced  in  both  countries. 
As  to  exact  forms  of  expression,  a  large  number 
of  differences  of  opinion,  mainly  unimportant,  de- 
veloped between  the  English  and  American  colla- 
borators, but  the  text  preferred  by  the  former  was 
adopted  with  marginal  references  of  the  variations 
for  convenience.  But  in  1901,  an  edition  was 
published  by  Thomas  Nelson  and  Sons  in  New 
York,  which  embodies  the  complete  text  in  the 
form  preferred  by  the  American  translators.  It 
is  called  the  American  Standard  Edition. 

There  has  been  a  feeling  that  the  Book  could 
not  be  trusted  to  stand  alone  —  upon  its  merits  — 
and  that  some  kind  of  official  explanation  should 
accompany  it.  Exegeses  and  commentaries  have 


246  LIFE   MORE  ABUNDANT 

been  multiplied,  and  theologies  have  been  invoked 
to  "steady  the  Ark  of  the  Lord"  by  supernatural 
props  and  defenses.  But  its  inherent  spiritual 
quality  and  power  should  be  sufficiently  plain  to 
show  its  divine  character.  Its  substantial  utility 
resides,  not  in  its  rules,  doctrines,  or  thou  shalt 
nots,  but  in  its  ability  to  awaken  the  spiritual 
consciousness  in  man.  Amid  all  the  mutations  of 
the  text  of  the  Book,  in  the  attempt  to  adapt  it  to 
the  ever-changing  significance  of  language  which 
is  in  a  constant  state  of  flux,  no  one  need  mistake 
the  inner  spiritual  import,  which,  like  an  unseen 
unitary  strand  of  gold,  runs  from  the  beginning  to 
the  end  of  the  Sacred  Word. 


XIV 
FAITH   AND   THE   UNSEEN 

THERE  is  no  principle  made  more  prominent  in 
the  Bible  than  the  saving  power  of  faith.  It  is 
everywhere  presented  as  the  vital  force  in  man, 
the  motive  power  of  the  religious  life.  "Accord- 
ing to  thy  faith  be  it  unto  thee,"  was  an  ex- 
pression so  often  used  by  Jesus  —  literally  or  in 
substance  —  that  it  may  be  regarded  as  spiritually 
axiomatic.  Though  employed  by  him,  perhaps 
more  distinctively  in  reference  to  the  healing  of 
disease,  its  wider  application  is  everywhere  im- 
plied. Faith  is  the  mainspring  of  all  progress. 
Only  by  its  exercise  can  we  live  with  vigor.  It  is 
the  fountain  of  all  joy,  action,  and  hope,  and  its 
dynamic  is  exercised  upon  unseen  verities.  Faith 
in  God,  in  his  infinite  intelligence  and  rule,  is  the 
great  power  which  moves  the  world.  Its  relation 
to  the  growth  and  upliftment  of  the  human  soul  is 
as  strong  and  intimate  as  that  of  the  sun  to  the 
animate  natural  world.  If  doubt  and  unbelief  are 
allowed  to  interpose,  a  ehill  takes  the  place  of 

247 


248  LIFE   MORE  ABUNDANT 

warmth,  and  the  glory  of  life  departs.  Like  a 
landscape  over  which  a  frost  has  past  its  beauty  is 
withered. 

It  is  not  easy  to  interpret  faith  and  its  exercise 
in  that  which  is  unseen,  into  modern  expressive 
terms.  It  is  unfortunate,  that  to  many  the  lan- 
guage of  Scripture  has  become  formal  and  rigid, 
and  thus  its  adaptability  to  the  actual  life  of  to-day 
is  weakened.  It  seems  so  far  away  to  the  daily 
consciousness  that  it  needs  a  new  translation  to 
bring  it  into  closer  touch  with  the  feeling  of  man- 
kind. As  a  real  force,  which  is  governed  by  exact 
law,  it  is  both  scientific  and  cultivable.  The  rec- 
ognition of  the  reign  of  "  natural  law  in  the  spiri- 
tual world,"  as  the  overshadowing  truth  of  the 
divine  order,  is  the  glory  of  the  recent  time.  Faith 
is  not  mere  expectation,  or  hope,  but  present  sub- 
stance. The  highest  tribute  which  was  paid  to 
the  eminent  characters  of  the  Bible  was  that  they 
were  filled  with  faith,  and  it  has  lost  none  of  its 
old-time  potency.  The  illumined  will  is  the  divine 
energy  working  in  the  inner  man.  It  takes  hold 
of  forces  which  are  infinite,  and  nothing  can  with- 
stand its  might.  "And  the  Lord  said,  If  ye  have 
faith  as  a  grain  of  mustard  seed,  ye  would  say  unto 
this  sycamine  tree,  Be  thou  rooted  up,  and  be  thou 


FAITH  AND   THE   UNSEEN  249 

planted  in  the  sea ;  and  it  would  have  obeyed  you." 
(Luke  xvii,  6)  These  words  of  Jesus  are  an  ex- 
ample of  Oriental  hyperbole,  and  their  symbolic 
meaning  could  not  well  be  stronger.  They  con- 
stitute a  description  of  power  with  a  superlative 
emphasis. 

But  there  is  no  other  fundamental  principle  so 
lightly  rated  by  modern  and  conventional  thought 
as  faith.  No  other  important  quality  of  soul  is  so 
little  understood,  whether  viewed  abstractly,  or  in 
practical  working.  It  is  popularly  estimated  as  a 
kind  of  unreasonable  credulity,  or  perhaps  simply 
as  a  vague  hope  for  something  which  is  distant.  It 
is  felt  that  for  remote  biblical  times,  it  perhaps 
was  fitting,  but  that  it  has  little  place  in  a  scien- 
tific age.  As  a  common  term  it  has  largely  passed 
out  of  use,  and  "  philosophical  idealism  "  implies 
about  as  much  of  its  inner  significance  as  is 
thought  to  be  in  accord  with  the  spirit  of  the  age. 
It  is  no  reflection  upon  "  the  scientific  method  "  to 
suggest  that  the  scope  of  its  application  should  be 
broadened,  so  that  its  exercise  be  not  limited  to 
the  intellectual  and  sensuous  realm.  The  deeper 
problems  of  the  soul  are  as  amenable  to  orderly 
investigation  as  those  of  chemistry  and  physics. 
Psychology,  subjective  activity,  consciousness,  and 


250  LIFE    MORE   ABUNDANT 

spiritual  evolution  have  their  inherent  laws  which 
may  be  systematically  studied  and  found  cohe- 
rent. 

Faith,  as  a  dominant  force  in  the  invisible  realm, 
appears  elusive  and  unreal.  Whatever  there  is  of 
it  seems  like  a  harmless  enthusiasm  which  is  vola- 
tile, or  perhaps  a  temperamental  peculiarity. 
Rather  it  is  a  mystic  energy,  boundless  in  its  re- 
sources and  of  wonderful  utility  and  potential 
increase.  One  may  naturally  inquire :  How  can  I 
have  more  faith  or  spiritual  certitude  than  I  now 
possess,  except  it  be  upon  some  new  presentation 
of  outward  evidence?  But  its  growth  is  from 
within.  A  prisoner  who  is  wholly  shut  off  from 
Bible,  book,  or  personal  communication  may  culti- 
vate and  greatly  increase  it.  Internal  nourish- 
ment may  be  adequate  without  word  or  hint  from 
objective  sources.  Evidence  which  is  external  to 
the  soul  may  be  useful,  but  it  is  not  indispensable. 
The  roots  of  faith  are  bedded  in  the  recesses  of 
being.  On  the  contrary,  trust  in  the  things  of 
sense  depends  upon  observation  or  testimony  upon 
its  own  plane.  Because  many  travelers  have 
visited  China,  and  told  us  of  its  characteristic  fea- 
tures, and  of  their  own  experiences  while  there,  we 
believe  in  the  existence  of  such  a  country  without 


FAITH   AND   THE   UNSEEN  251 

a  personal  visit.  This  kind  of  belief  is  in  multi- 
form use  in  the  daily  current  of  life. 

Spiritual  assurance  is  an  achievement  rather 
than  a  gift.  Everything  has  its  purchase  price, 
and  unseen  verities  are  no  exception.  A  positive 
conviction  of  the  reality  of  spiritual  values  must 
largely  lack  immediate  external  confirmation.  In 
the  matter  of  fact  atmosphere  of  the  present  era 
one  may  well  ask  himself,  how  far  it  is  practic- 
able to  "walk  by  faith  and  not  by  sight."  Just 
here  is  a  focal  point  where  the  Bible  should  be- 
come a  mirror  for  the  life  of  to-day. 

Far  above  all  dogma,  theology,  and  circum- 
stance which  men  discover  in  Holy  Writ,  there 
shines  out  the  towering  principle  of  divine  assur- 
ance and  overruling  good.  A  well  grounded  con- 
fidence in  the  issues  of  life  is  the  exponent  of 
spiritual  sanity.  It  is  the  sounding  keynote  which 
is  dominant  in  the  history  of  the  Old  Dispensa- 
tion and  the  New.  Jesus  did  not  teach  doctrinal 
theology,  but  in  season  and  out  he  discoursed 
upon  the  value  of  vigor  in  the  inner  life.  This 
formed  the  substance  of  his  oft  repeated  aphor- 
isms and  was  enforced  with  all  the  wealth  of 
Oriental  imagery.  The  Pentecostal  demonstra- 
tion which  followed  his  departure  into  the  unseen, 


252  LIFE   MORE  ABUNDANT 

was  an  object  lesson  of  the  force  of  faith  over 
sight.  Its  dominance  over  doctrine,  in  the  Sacred 
Word,  is  as  marked  as  that  of  the  sun  over  the 
moon  in  the  solar  system. 

The  Bible  is  valuable  to-day  just  in  proportion 
that  modern  conditions  are  adjusted  to  its  truth. 
Its  inelastic  letter  does  not  fit  different  ages,  but 
its  deeper  energizing  force  is  perennial.  Secta- 
rian opinions,  scholastic  conceptions,  and  ethical 
standards  come  and  go,  but  the  divine  dynamic 
which  is  stored  in  the  soul  is  the  same,  yesterday, 
to-day,  and  forever.  The  present  profound  lack 
is  in  the  motive  power  of  love,  with  faith,  God- 
ward  and  manward.  A  more  direct  connection 
with  the  universal  "power-house"  is  needed.  As 
a  spiritual  balance-wheel  the  divine  impetus  is 
even  more  important  in  an  intellectual  age  than 
in  one  of  inferior  technical  development.  Untem- 
pered  knowledge  becomes  top-heavy  for  lack  of 
subjective  poise. 

In  the  language  of  Paul,  faith  is  the  assurance 
of  things  hoped  for  and  the  proving  of  things  not 
seen.  After  things  are  seen,  proving  has  lost  its 
office.  The  future  is  not  hoped  and  waited  for, 
but  brought  into  the  present.  The  spiritual  will 
is  the  helmsman  of  the  voyage  of  life.  Spiritual 


FAITH  AND   THE   UNSEEN  253 

certitude  deals  with  what  is  yet  unmanifest,  and 
in  proportion  to  its  intensity  it  brings  possibility 
into  actuality. 

Any  thorough  study  of  the  successive  strata  of 
the  soul  discloses  the  intuitive  powers  as  higher  in 
rank  than  those  of  the  purely  intellectual  faculty. 
But  this  is  no  disparagement  of  the  latter,  in  its 
own  province,  for  there  should  be  cooperation  and 
an  intermingling.  With  all  the  wonders  of  mod- 
ern scientific  development,  the  present  era  is  no- 
table for  uiibelief  and  faithlessness.  The  conclu- 
sions of  the  Spirit  seem  like  foolishness  to  the 
logician.  Even  "a  sign  from  heaven"  to  find 
acceptance  must  pass  through  the  retorts  of  the 
laboratory.  Spiritual  laws  and  forces  elude  us 
because  we  demand  evidence  which  does  not  be- 
long to  them.  Analysis  is  useful  in  physics  and 
chemistry,  but  spiritual  values  cannot  be  laid  open 
for  dissection. 

The  Primitive  Church  was  childlike  and  tech- 
nically unproficient,  but  there  was  the  exercise  of 
a  far  more  prevailing  faith  and  corresponding 
"wonderful  works"  than  this  age  knows  how  to 
command.  In  worldly  lore  it  was  but  a  low  devel- 
opment, but  with  all  our  feeling  of  great  superior- 
ity we  might  learn  much  from  it.  The  waning  of 


254  LIFE   MORE   ABUNDANT 

the  inner  glow  of  the  soul  is  a  loss  which  is 
beyond  estimate.  Dogma  may  be  recited  and 
receive  assent,  but  it  does  not  furnish  spiritual 
invigoration. 

A  well  rounded  faith  has  no  element  of  uncer- 
tainty, for  its  clear-sightedness  reveals  credentials 
which  are  self-attesting.  Its  potency  also  blos- 
soms into  visible  blessing  because  it  has  radiant 
energy.  Assurance  in  God,  linked  to  trust  in 
the  spiritual  selfhood,  makes  an  invincible  com- 
bination. Through  its  channel  in  the  fouman  soul 
flows  the  divine  potential. 

Almost  the  only  reproof  which  Jesus  adminis- 
tered to  his  immediate  followers  may  be  summed 
up  in  the  words  so  often  repeated :  "  O  ye  of  little 
faith  !  "  Like  the  world  of  to-day  they  were  prone 
to  walk  by  sight.  Until  the  inner  fountain  is  un- 
sealed, spiritual  assurance  is  feeble  and  formal. 
The  lower  currents  of  our  mental  environment 
chill  and  paralyze  the  higher  life,  while  a  culti- 
vated faith  will  reflect  back  upon  us  all  the  warmth 
we  put  in,  supplemented  by  a  constant  growth. 
In  order  to  a  realization  of  spiritual  values, 
isolation  from  the  world  and  contact  with  the 
divine,  at  least  at  special  seasons,  is  necessary. 
Divine  assurance  is  the  grand  ideal.  To  seek 


FAITH   AND   THE   UNSEEN  255 

its  companionship  with  an  undoubting  spirit,  in- 
volves a  positive  response  and  provides  for  its 
steady  possession. 

Our  righteous  judgment  of  any  one  must  be  in 
the  light  of  his  aims  and  not  entirely  based  upon 
his  completed  attainments.  He  is  the  actual 
owner  of  the  fruitage  of  his  ideals,  even  though 
they  now  be  only  in  the  bud.  By  faith  they  are 
potential,  and  are  actually  wrapped  up  within  him. 
Correct  spiritual  accounting  credits  him  with  what 
he  has  set  his  heart  upon,  for  faith  brings  the 
treasures  of  the  future  into  the  soul's  present  as- 
sets. Contrary  to  general  opinion  the  riches  of 
the  idealist  are  very  real.  Beauty  is  no  more  an 
abstract  quality  with  him  but  practically  his  very 
own.  God  is  not  only  God,  but  his  God.  Through 
the  legitimate  ownership  conferred  by  faith,  Paul's 
sweeping  declaration :  "  All  things  are  yours  !  "  is 
sober  truth.  If  such  a  realization  appears  like  an 
impossible  attainment,  it  is  of  the  utmost  im- 
portance that  we  begin  its  cultivation  now.  To 
the  material  consciousness,  spiritual  riches  drawn 
from  the  future  seems  like  a  mystery,  if  not  a 
negation.  No  argument  or  doctrine  will  prove  its 
validity,  for  only  the  heart  can  understand  its 
power. 


LIFE   MORE  ABUNDANT 

That  concentrative  thought  is  creative,  and  that 
it  may  be  a  powerful  auxiliary  to  spiritual  certi- 
tude, is  a  law  which  is  but  slightly  appreciated. 
But  through  its  exercise  consciousness  may  be 
reconstructed.  Take  an  illustration.  One  is  well 
convinced  that  love  is  a  high  privilege  and  duty. 
He  should  love  his  friend,  neighbor,  and  even 
enemy,  but  he  fails  to  have  any  feeling  or  warm 
sensibility  in  that  direction.  It  does  not  come 
spontaneously,  and  he  would  like  to  increase  it, 
but  does  not  discern  the  means.  How  shall  it  be 
awakened  from  latency  and  become  manifest,  at 
least  in  his  own  consciousness?  Concentrated 
thought  upon  it  tends  to  make  it  live,  in  and 
before  him.  There  grows  up  a  subjective  nucleus 
which  is  powerful  and  effective.  In  due  time  it 
will  find  objective  overflow  through  fitting  chan- 
nels. As  a  secondary  creator  man  may  thus  re- 
form his  own  consciousness.  By  immutable  law 
he  approximates  toward  the  likeness  of  the  "  pat- 
tern in  the  mount."  "  As  a  man  thinketh  in  his 
heart  so  is  he."  Paul,  in  his  directions  for  growth, 
showed  himself  to  be  a  psychological  expert. 
He  said:  "Think  on  these  things."  The  things 
mentioned  were  definite  ideals.  One  may  choose 
and  hold  them  until  they  stamp  their  deep  impress 


FAITH   AND   THE   UNSEEN  257 

upon  his  life  and  consciousness,  and  virtually  be- 
come a  part  of  him. 

The  spiritual  realm  is  all  about  us,  though  in- 
tangible to  our  physical  equipment.  "For  the 
things  which  are  seen  are  temporal ;  but  the 
things  which  are  not  seen  are  eternal."  Our 
deepest  and  most  real  life,  here  and  now,  is  within 
the  realm  of  spirit.  But  the  daily  thought  is  al- 
most entirely  of  the  things  of  sense.  While  Om- 
nipresent Spirit  is  in  and  around  us,  we  reason 
and  converse  almost  entirely  in  terms  of  matter. 
The  supersensuous  realm  seems  distant,  or  is  rele- 
gated to  the  dim  future.  We  are  like  the  fishes 
and  the  lark : 

"  '  Oh,  where  is  the  sea  ? '  the  fishes  cried, 
As  they  swam  the  crystal  clearness  through ; 
1  We've  heard  from  of  old  of  the  ocean's  tide, 
And  we  long  to  look  on  the  waters  blue. 
The  wise  ones  speak  of  an  infinite  sea, 
Oh,  who  can  tell  us  if  such  there  be.' 

"  The  lark  flew  up  in  the  morning  bright, 
And  sung  and  balanced  on  sunny  wings ; 
And  this  was  its  song :  '  I  see  the  light, 
I  look  on  the  world  of  beautiful  things  ; 
But  flying  or  singing  everywhere, 
In  vain  I  have  searched  to  find  the  air.' " 


258  LIFE   MORE   ABUNDANT 

The  real  life  beneath  the  seething  surface  of 
the  sensuous  plane  is  lived  in  God.  Spirit  is  the 
great  reality.  Our  seen  environment  which  ap- 
pears so  firm  and  enduring  is  like  a  shadow  in 
comparison  with  that  subtle  energy  which  forms 
its  basis.  This  orderly  force  builds  up  forms  and 
blossoms  in  seen  organisms,  while  its  great  cur- 
rent, which  is  not  now  in  manifestation  flows  on 
unspent  and  undiminshed.  That  which  is  objec- 
tively solidified  is  but  an  infinitesimal  part  of  the 
great  Whole.  No  dust  can  be  found  which  has 
not  over  and  over  again  been  seized,  animated,  and 
shaped  by  its  vital  force. 

O,  how  the  world  is  bound  and  deceived  by  the 
limitations  of  the  seen !  Human  traditions,  insti- 
tutions, and  activities  are  benumbed  by  materialism 
and  pessimism.  Conventions  tether  us  to  innu- 
merable hitching-posts,  and  we  are  held  to  a  little 
exhausted  range  for  sustenance.  But  on  various 
occasions,  and  under  certain  conditions,  glimpses 
of  the  supersensuous  flash  themselves  upon  us. 
The  Bible  often  speaks  of  the  awakening  of  the 
spiritual  perception  as  the  "opening  of  the  eyes." 
Blindness  is  the  common  condition.  When  St. 
Paul  first  experienced  a  vivid  impress  of  spiritual 
illumination,  we  read :  "  And  straightway  there 


FAITH   AND   THE   UNSEEN  259 

fell  from  his  eyes,  as  it  were,  scales  and  he  re- 
ceived his  sight.1'  Not  literal  scales,  but  "as  it 
were"  scales.  How  expressive  the  Oriental  si- 
militude ! 

God  is  Spirit  (not  "a  spirit,"  as  incorrectly  ren- 
dered) and  if  man  be  made  in  his  image  and  like- 
ness, he,  in  his  real  being  must  be  spirit  also. 
The  seen  body  is  man's  instrument,  but  it  is  not 
man.  Our  souls  breathe  the  spiritual  atmosphere 
of  God's  immanence.  His  concrete  activity  is  in 
all  the  higher  processes  of  man's  inner  nature. 
There  is  a  subtle  but  normal  affinity  between  the 
divine  and  the  human.  Men  have  sought  every- 
where outside  to  find  God,  vainly  neglecting  the 
spiritual  corridors  of  their  profounder  conscious- 
ness. The  divine  life,  love,  beauty,  and  goodness 
are  revealed  to  men  through  the  recognition  and 
activity  of  the  same  qualities  in  themselves.  As 
man  thinks  God-like  thoughts  and  comes  into 
deific  conjunction,  he  also  gains  an  increasing 
command  of  spiritual  powers  and  prerogatives. 

The  testimony  of  the  senses  needs  constant 
revision.  In  unnumbered  ways  the  impressions 
gained  from  phenomena  are  deceptive.  The  move- 
ment of  the  sun  and  all  the  heavenly  bodies  seems 
plain,  and  as  we  look  out  of  the  window  of  the 


260  LIFE   MORE  ABUNDANT 

limited  express,  the  landscape  seems  to  be  flying 
by.  The  distant  object  appears  near,  and  our 
deeper  reason  is  employed  to  make  constant  cor- 
rection. Modern  science  resolves  matter  into 
force,  or  vortex  movements  of  the  ether.  Man's 
life  is  not  in  things,  but  in  ideas,  principles,  truth, 
love,  and  other  spiritual  realities.  The  lack  of 
faith  still  leads  him  mistakenly  to  think  that  he 
can  "live  by  bread  alone." 

It  is  not  proposed  in  this  connection  to  discuss 
the  unseen,  abstractly,  but  rather  the  practical 
outcome  and  utility  of  the  activity  of  faith  in  con- 
nection with  it.  Faith  makes  it  live.  To  the 
faithless  the  spiritual  domain  is  but  an  empty 
void.  Assurance  peoples  it  with  vital  forces, 
actual  as  well  as  potential.  What  is  negation  to 
the  natural  eye  is  the  most  solid  and  real  of  all 
things.  The  common  estimate  is  reversed,  for 
the  material  becomes  relatively  immaterial.  "  Sal- 
vation by  faith  "  not  by  dogma,  ritual,  thirty-nine 
articles,  intercession  or  substitution,  is  the  pro- 
found truth  in  all  religions.  Says  Dr.  James 
Freeman  Clarke,  in  his  review  of  St.  Paul's  ideas 
of  "Justification  by  Faith": 

"  Therefore  in  all  ages  and  lands,  men  have  sought 
to  take  hold  of  something  higher  than  themselves  — 


FAITH  AND   THE   UNSEEN  261 

something  supernatural,  superhuman,  unchanging.  In 
this  ever-rolling  sea  of  time,  they  drop  their  anchor, 
hoping  to  strike  something  solid  beneath  which  will 
hold  them  firm.  It  strikes  a  sacrament,  and  holds  by 
that  a  little  while;  and  then  comes  a  storm,  and  it 
breaks  away.  It  catches  a  saint,  and  holds  by  him ; 
to  an  inspired  prophet  and  apostle,  and  holds  by  him. 
But  these  also  give  way,  and  at  length  it  strikes  the 
rock  —  the  rocky  basis  of  all  belief  —  and  takes  hold 
of  the  Infinite  Being  himself.  There  it  holds,  and 
holds  forever." 

The  fundamental  basis  of  all  true  religion  is 
the  assured  contact  of  the  human  with  the  di- 
vine. The  altar,  the  creed,  and  even  the  atonement 
should  not  come  in  between  God  and  the  soul. 
Even  if  there  be  truth  and  goodness  in  them,  they 
are  only  incidents  on  the  way.  Faith  is  not  inci- 
dental, but  the  vital  unifying  force.  Whatever  is 
interposed  is  not  the  goal,  but  only  a  resting-place 
in  that  direction. 

The  Church  of  the  Past,  with  all  its  complex 
machinery,  has  been  afraid  of  faith,  and  this  fear 
has  not  been  limited  to  the  Roman  establishment. 
When  Luther  proclaimed,  "  Salvation  by  faith," 
the  whole  fabric  of  ecclesiasticism  was  shaken. 
He  knew  no  indirection.  The  divine  fire  burned 
within  his  soul.  Sweeping  aside  intermediaries, 
he  triumphantly  sung : 


262  LIFE  MORE  ABUNDANT 

"  A  mighty  fortress  is  our  God, 
A  bulwark  never  failing ; 
Our  helper  He  amid  the  flood 
Of  mortal  ills  prevailing." 

The  religious  systems,  with  rare  exceptions, 
have  inculcated  fear  of  God,  and  have  assured  men 
that  priests  must  intercede,  and  ordinances  and 
sacrifices  be  observed,  indicating  that  salvation 
must  be  at  second  hand.  They  have  directed  men 
to  linger  in  the  outer  courts  of  the  temple,  while 
an  official  visit  is  made  to  the  Holy  of  Holies. 
Peradventure  God  may  listen  through  such  an 
appeal.  Jesus  said:  " Have  faith  in  God."  (Mark 
xi,  22)  Then  follows  a  statement  of  its  privileges 
and  possibilities. 

Religious  intolerance  has  always  waxed  bitter 
toward  those  who  cultivated  the  immediate  pres- 
ence of  God.  From  the  time  of  the  martyr, 
Stephen,  who  was  so  filled  with  the  divine  light 
that  his  face  shone,  down  through  the  ages  the 
direct  communion  of  the  soul  with  God  has  been 
discouraged  and  opposed.  That  beautiful  and  re- 
markable modern  saint,  Madam  Guyon,  was  placed 
in  solitary  confinement  in  the  Bastille,  because  the 
king  and  Church  were  afraid  of  faith.  George 
Fox  and  Swedenborg,  and  a  host  of  others  pre- 


Of  THE 

(   UNIVERSITY  } 

OF 
^S^4  L  I FO  Htf^i*^ 

^^•mWOHMM*1*^ 


FAITH  AND  THE   UNSEEN  263 

eminent  for  Godliness,  have  been  accounted  dan- 
gerous persons  because  Church  and  State  were 
afraid  of  faith  without  restrictions.  The  Quietists 
of  all  ages,  filled  with  the  inner  light,  and  distin- 
guished in  outward  life  for  unselfishness,  love,  and 
virtue  constitute  a  long  object-lesson  of  the  hostil- 
ity of  the  ruling  influences  to  the  "divine  ardor." 
History  has  shown  that  the  direct  communion 
of  the  human  with  the  divine  has  had  the  effect  to 
render  external  observances  somewhat  superfluous. 
The  serene  spirit,  love,  and  beauty  of  character  in 
the  Quietist  was  a  strong,  though  silent  rebuke  to 
the  prevailing  formalism  of  all  ages.  Simplicity 
and  the  inner  light  seem  like  heresy  to  ceremoni- 
alism. But  there  should  be  no  indiscriminate 
censure  of  ceremonies  and  sacraments.  If  one  is 
repelled  from  coming  face  to  face  with  God,  or  is 
not  drawn  to  do  so,  it  is  better  to  let  one's  priest 
go  to  the  altar  for  him,  than  not  to  go  at  all.  In 
fact,  it  may  be  freely  admitted  that  for  many 
grades  of  development,  ritual  and  sacrament  are 
useful  and  necessary  steps.  It  may  be  well  to 
find  holiness,  even  in  the  fringe  of  a  garment,  for 
wherever  found  it  means  to  the  soul,  a  "feeling 
after  God."  Everything  on  the  road  upward  may 
be  consecrated  but  should  not  be  idolized. 


264  LIFE   MORE  ABUNDANT 

There  have  been  several  distinct  revivals  of  pure 
faith  during  the  modern  period,  beside  the  many 
notable  personal  examples  which  have  not  been 
identified  with  any  general  movement.  Since  the 
great  spiritual  renaissance  that  was  led  by  Luther, 
which  ere  long  lost  its  purity  and  became  weighted 
with  dogma,  faith  at  various  times  has  reasserted 
itself  in  liberal  measure.  The  Friends,  or  Quakers, 
as  they  are  often  called,  headed  by  George  Fox, 
developed  an  extensive  inspirational  movement  in 
the  latter  part  of  the  seventeenth  century.  Inner 
spiritual  illumination,  with  an  indifference  toward 
outward  ceremonial,  and  the  exercise  of  direct  com- 
munion—  the  human  with  the  divine  —  were  the 
prominent  features  of  this  devoted  and  non-re- 
sistent  people.  Like  all  irregulars,  or  non-con- 
formists of  that  period,  they  suffered  persecution 
which  they  bore  with  a  beautiful  and  uncomplain- 
ing spirit.  Their  history,  from  that  time  down  to 
the  present  furnishes  a  shining  example  of  the 
power  of  an  inner  faith,  peace,  and  trust,  and 
a  corresponding  expression  of  good  works  was  not 
lacking. 

Another  great  outburst  of  faith,  combined  with 
little  formalism,  was  that  of  the  Methodist  move- 
ment of  the  eighteenth  century.  In  this  revival, 


FAITH   AND   THE   UNSEEN  265 

there  was  more  outward  demonstration.  The 
leading  spirits,  the  Wesleys  and  Whitefield  were 
inspired  with  the  "  divine  ardor "  and  soon  had 
an  extensive  following  in  England  and  America. 
Methodism  became  a  great  power  and  has  been  an 
important  element  in  shaping  general  religious 
thought.  But  theological  differences  gradually  de- 
veloped, so  that  the  original  impulse  lost  its  unity 
and  simplicity,  and  several  divisions  or  different 
kinds  of  Methodists  were  the  result. 

The  Unitarian  movement,  in  its  early  history, 
especially  as  represented  by  Dr.  Channing,  was 
distinguished  by  a  similar  spirituality.  It  was  a 
protest  against  and  reaction  from  an  overwrought 
and  dogmatic  theology.  Doctrine  had  become 
hard  and  complicated,  but  Channing  held  that  every 
man  is  a  child  of  God  and  the  subject  of  divine 
love.  Again,  salvation  by  faith,  and  the  inner  one- 
ness of  the  human  and  divine  were  the  basis  for  a 
fresh  inspiration.  This  spiritual  renewal  of  the 
early  part  of  the  nineteenth  century,  not  only  at- 
tracted many  adherents,  but  its  spirit  also  pene- 
trated and  permeated  the  existing  systems  of  faith, 
and  this  subtle  transforming  influence  outside  of 
its  own  technical  limits  has  continued  down  to  the 
present  time.  While  as  a  religious  denomination, 


266  LIFE   MORE  ABUNDANT 

its  numerical  increase  has  been  very  moderate,  its 
liberal  spirit  has  been  largely  radiated  in  all  direc- 
tions. As  a  coherent  spiritual  movement  upon  the 
basis  of  the  Fatherhood  of  God  and  the  Brother- 
hood of  man,  its  diffusive  tendency  has  been  great. 
Some  of  Channing's  sublime  utterances  are  winged 
with  rare  inspirational  truth.  In  speaking  of  the 
freedom  of  mind  which  comes  through  faith  in  the 
unseen,  he  says : 

"  I  call  that  mind  free,  which  masters  the  senses,  which 
protects  itself  against  animal  appetites,  which  contemns 
pleasure  and  pain  in  comparison  with  its  own  energy, 
which  penetrates  beneath  the  body  and  recognizes  its 
own  reality  and  greatness,  which  passes  life,  not  in  ask- 
ing what  it  shall  eat  or  drink,  but  in  hungering,  thirst- 
ing, and  seeking  after  righteousness. 

"I  call  that  mind  free  which  escapes  the  bondage  of 
matter,  which,  instead  of  stopping  at  the  material  uni- 
verse and  making  it  a  prison  wall,  passes  beyond  it  to 
its  Author,  and  finds  in  the  radiant  signatures  which  it 
everywhere  bears  of  the  Infinite  Spirit  helps  to  its  own 
spiritual  enlargement. 

"  I  call  that  mind  free  which  does  not  content  itself 
with  a  passive  or  hereditary  faith,  which  opens  itself  to 
light  whencesoever  it  may  come,  which  receives  new 
truth  as  an  angel  from  heaven,  which,  whilst  consulting 
others,  inquires  still  more  of  the  oracle  within  itself  and 
uses  instructions  from  abroad  not  to  supersede  but  to 
quicken  and  exalt  its  own  energies. 


FAITH   AND   THE   UNSEEN  267 

"I  call  that  mind  free  which  is  not  passively  framed 
by  outward  circumstances,  which  is  not  swept  away 
by  the  torrent  of  events,  which  is  not  the  creature 
of  accidental  impulse,  but  which  bends  events  to  its 
own  improvement,  and  acts  from  an  inward  spring, 
from  immutable  principles  which  it  has  deliberately 
espoused." 

In  the  more  recent  history  of  religious  lib- 
eralism, it  does  not  seem  quite  certain  that  the 
high  keynote  which  was  sounded  by  the  great 
Channing  has  been  fully  maintained.  Good  works 
and  altruism  are  worthy  of  all  praise,  and  have  a 
most  important  place,  but  above  them  is  needed  a 
distinctive  faith  and  spiritual  consciousness. 

In  any  review  of  the  successive  high  tides  of  a 
pure  and  simple  faith  in  supersensuous  Reality, 
there  is  one  so  unique  that  it  deserves  special  at- 
tention. The  rise  of  that  idealistic  philosophy, 
known  as  Transcendentalism,  which  came  into  wide 
notice  about  the  middle  of  the  last  century  was 
phenomenal.  In  the  most  profound  sense  it  was 
both  a  religious  and  spiritual  awakening.  But  any 
thorough  appreciation  of  its  true  inwardness  was 
exceedingly  rare  during  its  inception,  and  even  to- 
day, its  full  recognition  is  very  limited.  Emerson 
was  its  leading  prophet,  and  his  office  was  as 
important  and  well  fitted  to  his  time  and  en- 


268  LIFE   MORE  ABUNDANT 

vironment,  as  was  that  of  the  great  Hebrew 
seer,  Isaiah.  So  completely  was  Transcendental- 
ism popularly  misunderstood  that  it  was  accounted 
not  only  as  irreligious  but  atheistic.  To  the  reli- 
gious consciousness  of  the  time,  faith  had  become 
so  wholly  identified  with  dogma,  ordinance,  sacra- 
ment, and  ecclesiasticism,  that  when  shorn  of 
these,  and  presented  in  its  own  simple  garb,  it  was 
not  recognized  as  faith  at  all.  The  little  band  of 
souls  which  formed  the  nucleus  of  the  awakening 
were  not  only  insignificant  in  numbers  but  rated 
as  spiritual  iconoclasts.  The  intuitions  of  Emer- 
son relating  to  the  cosmic  economy  have,  many  of 
them,  been  confirmed  by  the  researches  of  physical 
science,  and  his  marvelous  insight  into  the  higher 
realm  of  mind  and  spirit,  is  also  finding  abundant 
proof  in  the  psychical  and  spiritual  experiences  of 
highly  developed  souls.  Transcendentalism  laid  the 
foundation  for  a  practical  and  wholesome  idealism, 
for  a  reconciliation  between  science  and  faith, 
for  a  conscious  realism  of  the  unseen,  for  a  true 
synthesis  —  drawing  together  in  fitting  and  har- 
monious proportion  that  which  men  had  torn  apart 
—  for  a  beneficent,  as  well  as  a  unified  administra- 
tion of  the  moral  order  and  for  a  universal  divine 
revelation  rather  than  one  limited  to  book  or 


FAITH   AND  THE  UNSEEN  269 

system.  From  a  vague,  irreverent,  and  specula- 
tive philosopher,  which  was  the  average  opinion  of 
Emerson  in  his  own  time,  and  which  perhaps  is 
yet  held  by  the  majority,  the  future  will  reverence 
him  as  the  great  modern  prophet  of  a  natural  and 
rounded  faith,  and  the  human  channel  for  a  true 
and  progressive  spiritual  revelation.  Original  and 
intuitive  souls  often  come  in  advance  of  their  fit- 
ting evolutionary  place.  Only  as  subsequent  gen- 
erations are  able  to  approximate  toward  their  point 
of  view  can  they  be  interpreted.  In  its  time 
Transcendentalism  gave  little  outward  sign  of  that 
inherent  power  which  since  has  been  unfolding. 
In  its  full  breadth  the  movement  could  not  have 
found  an  initiative  earlier,  for  the  world  was  inca- 
pable of  its  reception.  Previous  awakenings  fitted 
to  their  own  time,  were  able  to  strip  off  the  ex- 
ternal layers  of  spiritual  fruitage  and  get  a  near 
view  of  its  richness,  but  this  laid  it  bare  to  its 
heart  and  marrow.  Much  time  must  yet  pass  be- 
fore the  Emersonian  philosophy  will  receive  due 
credit  for  its  potential  content  of  faith  and  spiri- 
tual progress.  With  all  of  its  seeming  mysticism 
and  profundity,  it  tended  to  make  life  simple  and 
childlike.  It  stimulated  a  natural  and  wholesome 
optimism  and  taught  that  existence,  in  itself, 


2/0  LIFE   MORE  ABUNDANT 

should  be  a  joy  and  privilege.     It   showed  that 
ideal  man  is  the  true  expression  of  God. 

If  faith  be  a  perennial  and  not  a  capricious  or 
spasmodic  force,  its  practical  advantages  should  be 
always  available.  If  it  be  a  law  it  is  not  subject 
to  suspension  or  withdrawal.  If  it  were  ever 
potent  in  the  assuagement  of  physical  ills  or  men- 
tal distresses,  it  is  no  less  so  to-day.  The  faith- 
lessness and  materialism  of  the  modern  world  are 
especially  evident  in  the  absence  of  any  general 
reliance  upon  its  healing  virtues.  In  this  most 
vital  department  of  human  welfare,  we  choose  to 
"  walk  by  sight  "  almost  exclusively.  The  striking 
affirmations  which  Jesus  delivered  concerning  faith 
were  mainly  in  reference  to  its  application  for  hu- 
man recovery  from  disease  and  inharmony.  In 
such  beneficent  work,  he  claimed  no  exclusive 
power.  It  was  the  privilege  and  prerogative  of  all 
"believers."  "Greater  works  than  I  have  done 
ye  shall  do."  During  the  days  of  the  Primitive 
Church,  while  a  simple  and  strong  faith  prevailed 
its  exercise  in  healing  demonstration  was  expected 
and  taken  for  granted.  When  that  spiritual  energy 
was  eclipsed  by  dogma,  theological  speculation,  and 
union  with  the  State,  it  rapidly  waned.  Nothing 
would  so  revive  confidence  in  its  vital  power  in  the 


FAITH   AND   THE   UNSEEN  2/1 

eyes  of  the  world,  as  a  new  demonstration  of  its 
visible  and  legitimate  results.  Already  there  are 
signs  of  a  pentecostal  outpouring,  but  unlike  the 
former  time  it  doubtless  will  come  into  realization 
gradually  and  without  observation.  This  phase  of 
the  more  practical  application  of  the  inner  power 
will  not  be  enlarged  upon  in  this  connection.  It 
has  had  special  and  liberal  attention  in  previous 
works  issued  by  the  author  of  this  volume. 

A  living  faith  is  the  crying  necessity  of  to-day. 
Scholasticism  and  a  highly  wrought  intellectual  de- 
velopment cannot  fill  its  place.  We  need  an 
overwhelming  consciousness  of  God,  within  and 
without,  a  feeling  that  he  is  revealed  in  everything, 
that  he  is  the  Force  back  of  all  other  forces,  and 
the  Life  of  all  other  lives.  The  kingdom  of  God 
is  within  and  to  find  it  we  must  become  like  little 
children.  The  great  exponents  of  faith  in  all  ages 
have  been  those  souls  who  lived  in  the  universal 
strength  and  made  their  lives  channels  for  the  di- 
vine energy. 


XV 
LIFE   MORE   ABUNDANT 

"  I  CAME  that  they  may  have  life,  and  may  have 
it  abundantly."  (John  x,  10)  The  intimate  re- 
lation of  the  divine  to  the  human  life  is  the  most 
fundamental  truth  that  can  occupy  our  attention. 
How  to  secure  a  fuller  measure  of  vitality  has 
been  and  ever  will  be  the  universal  quest  and 
most  absorbing  problem.  In  dealing  with  the 
present  plane  of  human  activity,  the  various  de- 
partments of  physical  science  have  their  special 
fields  of  inquiry  and  points  of  view.  They  are 
related  to  life,  but  its  primal  source  and  constant 
influx  are  not  of  them.  It  comes  "through  the 
Son."  But  human  belief  has  mainly  regarded 
this  higher  life  as  an  abstract  proposition,  and  as 
having  application  more  directly  to  the  future 
state.  But  life,  while  mysterious,  is  the  nearest 
and  most  common  of  all  things.  In  reality,  there 
is  but  One  Life  and  its  flowing  is  continuous. 

Swedenborg  affirms  that  man  is  so  made  that  he 

can  apply  to  himself  life  from  the  Lord.     In  cer- 

272 


LIFE   MORE   ABUNDANT  273 

tain  lofty  conditions  of  spiritual  consciousness,  man 
may  become  highly  charged  with  a  divine  vigor 
and  he  finds  that  it  is  possible  to  invite  and  culti- 
vate such  experiences.  God  is  our  highest  ideal 
of  universal  and  all-abounding  life,  and  through  a 
feeling  of  oneness  we  may  experience  an  influx  of 
energy  or  divine  incarnation.  If,  as  Paul  affirms, 
"In  him  we  live  and  move  and  have  our  being," 
he  must  be  our  inmost  substance,  and  our  outward 
states  should  make  a  corresponding  exhibit.  It  is 
of  the  highest  importance  that  we  constantly  hold 
a  living  consciousness  of  this  relationship. 

Our  woes  and  disorders  come  from  the  feeling 
of  separateness  which  we  carelessly  or  uncon- 
sciously allow  to  prevail.  While  the  soul  is  dis- 
tinct in  its  individuality  and  never  loses  its  identity, 
it  should  cultivate  a  real  sense  of  the  divine 
presence  and  immanence.  We  are  greatly  in- 
clined to  think  of  theology  as  religion,  but  they 
are  far  from  being  the  same.  Religion  is  a  bind- 
ing to  God,  while  theology  is  an  opinion  about 
him.  Health  is  a  symptom  of  full  and  exuberant 
life  and  its  relation  to  religion  is  most  intimate. 
There  may  be  a  certain  animal  vigor,  but  whole- 
ness, in  its  complete  sense,  involves  a  distinct 
spiritual  element.  While  all  living  creatures  derive 


2/4  LIFE   MORE   ABUNDANT 

their  life  from  God,  the  human  recognition  of  its 
incoming  rounds  out  and  increases  the  healthful- 
ness  which  is  available  to  man.  The  Psalmist 
speaks  of  God,  "  Who  is  the  health  of  my  counte- 
nance." 

The  reaching  out  of  the  soul  toward  God  is  true 
prayer.  In  the  general  sense  prayer  needs  to  be 
redefined.  It  is  commonly  regarded  as  petition, 
or  asking  for  something  which  has  been  withheld 
and  is  at  present  lacking.  But  in  its  depth  it  is 
rather  a  recognition  of  what  already  is.  St.  Paul 
reminds  us  that  "  All  things  are  yours."  The 
divine  exuberance  is  never  suspended  but  our  souls 
are  unresponsive  and  not  open  to  receive.  Can 
one  hunger  when  in  the  midst  of  nourishing  and 
delicious  viands  ?  It  is  quite  possible  if  he  does 
not  make  himself  aware  of  their  presence.  With 
closed  eyes  he  might  starve.  It  is  the  fault  of  the 
condition  within  rather  than  that  without.  The 
opening  of  the  soul  upward  and  the  exercise  of 
faith  are  necessary  to  the  appropriation  of  the 
good  which  is  in  readiness. 

Says  James  in  his  general  epistle,  "  The  prayer 
of  faith  shall  save  him  that  is  sick,  and  the  Lord 
shall  raise  him  up."  The  work  comes  not  merely 
through  prayer  but  through  "the  prayer  of  faith," 


LIFE   MORE  ABUNDANT  275 

Faith  in  anything  involves  conscious  dependence 
upon  it.  Faith  is  not  real  faith  until  it  is  suffi- 
ciently living  and  tangible  in  the  soul  to  be  the 
main  reliance.  Material  forces,  as  temporary  and 
auxiliary  may  have  their  place,  but  faith  will  not 
yield  its  energy  if  made  secondary.  It  belongs  at 
the  head.  "  Thou  shalt  have  no  other  gods  before 
me."  This  does  not  especially  refer  to  graven 
images,  but  to  a  divided  and  doubtful  allegiance. 
To  make  God  secondary  as  a  healing  agency  is  an 
inversion  of  the  divine  order.  In  modern  life, 
even  among  those  who  call  themselves  Christians, 
material  science  has  largely  usurped  the  first  place. 
The  living  faith,  as  a  restorative,  which  was  nor- 
mal and  practical  in  the  days  of  the  primitive 
church  has  been  crowded  out  by  lower  agencies. 
By  a  long  and  almost  unconscious  process  these 
have  become  "other  gods." 

"  He  that  hath  the  Son  hath  the  life."  (ist  John 
v,  12)  It  seems  plain  that  this  means  Sonship,  a 
spiritual  relation  which  is  open  to  all,  here  and  now. 
It  is  not  limited  to  some  future  or  distant  realm  of 
being.  The  incarnation  of  the  spiritual  Christ  is 
the  coming  of  the  Son,  and  it  brings  life,  or  rather 
is  life.  The  "coming"  is  the  awakening  from  lat- 
ency of  that  which  is  already  within.  It  is  the 


276  LIFE   MORE  ABUNDANT 

uncovering  of  the  divine  image  in  which  man  was 
created,  the  quickening  of  his  essential  nature  and 
potentiality.  The  biblical  teaching  of  these  vital 
principles  is  very  emphatic  and  constantly  repeated. 

It  is  admittedly  unconventional  to  place  the 
"prayer  of  faith"  among  the  health-giving  forces 
of  the  present  time,  but  if  the  light  of  the  Bible  be 
shed  upon  the  philosophy  of  life,  there  can  be  no 
uncertainty  in  the  conclusion.  In  the  event  of 
some  extraordinary  public  emergency,  the  prayer 
of  petition  is  resorted  to,  but  little  is  said  of  an 
abounding  faith.  If  the  restorative  prayer  of  faith 
be  divinely  instituted,  why  should  it  not  be  regularly 
employed  without  reserving  it  for  special  occasions  ? 
Physical  functions  derive  their  energy  from  the 
primal  spiritual  functions  which  correspond  to  and 
are  back  of  them,  and  it  is  the  power  of  faith  which 
calls  forth  their  activity. 

The  goal  of  the  higher  development  is  the  open- 
ing of  the  spiritual  consciousness.  This  is  the 
divine  and  true  point  of  view  rather  than  that  of 
materiality.  We  need  to  be  made  free  from  the 
old  limitations  of  sense  and  slavery  to  the  flesh. 
The  Apostolic  gifts  of  the  Spirit  are  offered  with- 
out money  and  without  price.  As  soft  iron  which 
in  its  natural  state  is  inert  and  passive,  may,  through 


LIFE   MORE  ABUNDANT  2/7 

the  influence  of  magnetic  contact,  be  filled  with  a 
powerful  quality  which  gives  polarity  to  every 
molecule  and  makes  the  whole  mass  a  positive 
force,  so  the  physical  organism  may  receive  a 
spiritual  potency  and  physical  energy.  Spirit  is 
the  primal  substance  because  it  is  the  foundation 
of  the  material  organism  and  all  outward  expression. 
Briefly  classified,  we  have  three  kinds  of  substance 
not  separate  but  each  within  the  other.  The  ma- 
terial body  is  interpenetrated  by  the  psychic  and 
both  of  these  by  the  spiritual,  which  is  primal  and 
absolute.  These  are  not  apart  by  spatial  condi- 
tions but  by  discrete  degrees  of  refinement  and 
subtle  inner  relation.  Nothing  is  displaced,  but 
each  being  more  refined  in  vibration,  dwells  within 
the  other.  The  realm  of  primal  causation,  being 
that  which  is  most  interior,  should,  as  a  duty  and 
privilege,  be  consciously  identified  with  the  ego. 
"  The  kingdom  of  God  is  within  you."  To  have 
an  abiding-place  within  that  realm  puts  us  in  direct 
contact  with  the  Divine  Mind.  This  is  "the  secret 
place  of  the  Most  High,"  and  lies  above  the  zone 
of  change  and  uncertainty.  This  hidden  place  of 
rest  and  recuperation  is  no  poetic  extravagance,  but 
a  veritable  reality,  but  it  must  be  earnestly  sought 
by  those  who  would  have  it  at  command.  Gross 


2/8  LIFE  MORE  ABUNDANT 

and  solid  physical  forms  cannot  permeate  each 
other,  but  these  properties  are  no  obstacle  to  the 
occupation  of  spiritual  substance.  In  the  Gospel 
of  John,  we  are  told  that  after  the  resurrection 
Jesus  was  able  to  pass  through  closed  doors  and 
to  manifest  himself  in  bodily  form  and  appearance. 

The  Christian  Church,  by  a  continued  non-recog- 
nition of  the  life-giving  power  and  psychic  and 
spiritual  potency  of  the  gospel,  in  dealing  with 
human  disorders,  has  made  an  omission  which  has 
shorn  it  of  its  normal  power  and  adaptability.  The 
promised  "  signs  "  which  were  to  follow  those  who 
believe  have  been  wanting,  and  thus  the  conscious- 
ness of  the  multitude  who  live  upon  the  lower  plane 
— being  unable  to  comprehend  abstraction — behold 
no  works  which  can  appeal  to  them.  The  power  of 
the  gospel  must  reach  men  where  they  are  and 
demonstration  should  meet  them  upon  their  own 
level.  The  mission  of  Jesus  was  to  hand  his  con- 
vincing proof  down  to  dull  souls  and  to  talk  to  them 
in  a  language  which  they  could  understand. 

The  unusual  works  accomplished  by  the  Master, 
which  are  called  miracles,  have  been  looked  upon 
as  special  and  not  in  accord  with  the  inherent 
nature  of  things.  Having  been  accounted  as  vio- 
lations or  suspensions  of  the  established  order,  their 


LIFE   MORE   ABUNDANT  279 

practice  and  perpetuation  have  not  been  expected. 
In  spiritual  attainment  men  do  not  find  what  they 
have,  in  advance,  decided  to  be  impossible.  Hu- 
manity has  been  reckoned  as  fallen  and  unspiritual 
and  therefore  has  not  claimed  spiritual  Sonship 
which  Jesus  not  only  demonstrated  but  declared 
belonged  to  all.  The  truth  has  seemed  too  good 
to  be  worthy  of  belief,  and  this  has  put  a  living 
faith  out  of  the  question.  In  effect  men  have 
regarded  the  world  as  governed  by  caprice  instead 
of  beneficent  law. 

The  "  wonderful  works  "  recorded  in  the  gospel 
narratives  are  variously  interpreted.  The  sceptic 
and  materialist  express  absolute  unbelief  in  their 
historical  accuracy.  Others  who  claim  to  believe, 
accept  them  as  facts,  but  think  them  exceptional 
and  beyond  the  pale  of  orderly  procedure  and 
given  only  as  special  "  signs  "  to  prove  the  deity  of 
Jesus.  This  position  ignores  the  fact  that  they 
were  common  in  the  primitive  church  and  not  con- 
fined to  the  personality,  or  even  the  time  of  the 
Master.  The  third  and  true  exposition  of  the 
works  is,  that  while  exceptional  in  degree,  they 
form  a  vital  part  of  the  divine  human  plan,  are 
normal,  and  under  like  favoring  conditions  and  de- 
velopment should  be  duplicated  in  every  age.  In 


280  LIFE   MORE  ABUNDANT 

other  words,  they  form  a  Christian  ideal  and  are 
neither  disorderly  nor  strange.  Can  any  deep 
thinker,  having  in  view  the  history  of  mankind, 
reasonably  affirm  that  they  are  abnormal  ?  How 
can  the  scientist  be  dogmatically  opposed  to  the 
spiritual  philosophy  of  the  source  and  influx  of 
life  when  with  his  own  chosen  means  of  investiga- 
tion it  wholly  eludes  him  ? 

The  logic  of  all  philosophy  and  analogy  shows 
that  life  and  mind  build  up  the  physical  organism 
and  are  not  the  property  or  result  of  it.  These 
invisible  and  primal  forces  lay  hold  of  suitable, 
elemental  material,  and  erect  it  into  corresponding 
visible  articulation.  Not  technical  chemistry,  but 
the  chemistry  of  life,  with  wonderful  skill  selects 
and  transmutes  the  proper  materials  for  its  own 
expressive  uses.  It  unifies  and  organizes  them, 
and  thereby  makes  outwardly  manifest  its  own 
plane  and  nature. 

It  is  a  universal  law  that  life  of  every  grade 
seeks  embodiment.  It  is  the  executive  of  its 
material  constituents,  and  should  reign  over  them. 
But  from  the  lack  of  spiritual  assertiveness,  and  a 
belief  in  his  own  inherent  weakness,  man's  grasp 
upon  the  embodiment  which  should  serve  him  be- 
comes weak  and  uncertain.  The  dynamic  of  faith 


LIFE   MORE  ABUNDANT  281 

is  lacking  and  hence  cohesive  energy  is  feeble. 
Disintegration  is  thereby  invited,  and,  in  conse- 
quence, life  vacates  and  seeks  more  suitable  con- 
ditions. 

Life  more  abundant  is  the  world's  need  and 
should  be  its  ideal.  Except  in  a  subordinate  and 
temporary  way  it  does  not  derive  its  sustenance 
from  matter  but  its  real  nourishment  is  from 
above.  It  is  entirely  reasonable  to  suppose  that 
as  the  spiritual  consciousness  and  deeper  insight 
which  were  possessed  by  the  Prophet  of  Nazareth 
are  developed  by  his  followers,  in  any  age,  they, 
through  orderly  divine  methods,  will  "do  the 
works."  But  this  supremacy  over  lower  things 
will  come  only  as  a  gradual  and  sane  realization. 
It  is  potential  and  yet  mainly  latent.  "  He  that 
believeth  on  me,  the  works  that  I  do  shall  he  do 
also."  Nothing  could  be  more  positive  and  no 
limitation  is  implied.  His  message  to  the  world 
was  not  some  system  of  theology,  standard  of 
ethics,  or  outward  restriction,  but,  more  life. 
Vigorous  life  must  include  love,  and  love  super- 
sedes the  ceremonial  law.  The  time  is  at  hand 
when  the  Christ  which  was  manifested  through 
Jesus  must  have  wide  and  general  incarnation. 

If  conversion,  instead  of  being  limited  to  ab- 


282  LIFE   MORE   ABUNDANT 

stract  belief  and  an  assent  to  certain  theological 
doctrine,  meant  new  life  and  a  growing  release 
from  fleshly  bondage  and  disorder,  how  the  world 
would  seek  it  and  desire  its  'fruits  !  There  would 
be  an  appeal  which  every  man  could  understand, 
and  it  would  have  overwhelming  attraction.  This 
is  his  lawful  inheritance. 

That  various  states  of  mind  directly  affect  the 
body  no  one  will  deny.  This  principle  once  ad- 
mitted, there  remains  only  a  question  of  our  pos- 
sible control  of  these  states,  and  an  understanding 
of  how  they  may  be  invoked  and  brought  into  use. 
The  most  intense  mental  action  and  shaping  comes 
through  faith  and  the  imagination.  These  are  the 
divinest  and  most  potent  elements  in  the  soul. 
True,  the  creative  imaging  faculty  is  capable  of 
perversion,  but  the  same  is  true  of  every  normal 
power.  Forces,  of  whatever  nature,  must  be 
turned  in  the  right  direction.  Reverse  the  most 
useful  machine  or  invention  and  it  becomes  de- 
structive. Its  goodness  is  turned  to  evil.  The 
character  of  the  product  of  the  imagination  de- 
termines the  heavenly  or  hellish  quality  of  man's 
interior  states. 

It  may  be  objected  that  faith  cannot  be  invoked 
on  demand,  and  that  belief  requires  evidence  for 


LIFE   MORE  ABUNDANT  283 

a  foundation.  But  faith,  when  cultivated,  becomes 
a  veritable  kind  of  knowledge.  If  it  be  lacking 
in  external  conclusiveness,  it  awakens  an  internal 
proof  which  is  even  more  satisfactory.  Its  posi- 
tive results  furnish  their  own  certitude  and  en- 
dorsement. Faith  is  the  saving  power  of  God  in 
proportion  as  it  is  relied  upon,  for  it  brings  the 
soul  into  vital  contact  with  the  centre  and  source 
of  all  life.  Reason  and  logic  are  well  in  their  own 
province,  but  there  is  a  higher  source  of  knowing. 
Inward  seeing  awakens  a  degree  of  energy  which 
no  outside  influence  can  equal.  If  a  perverted 
imagination,  or  evil  thinking  can  cause  disorderly 
conditions,  it  logically  follows  that,  rightly  used, 
they  may  heal  and  restore.  The  soul  is  con- 
stantly shaping  and  conveying  its  quality  to  the 
seen  organism.  "Thy  faith  hath  made  thee 
whole,"  expresses  a  law  which  is  as  reliable  as 
any  principle  in  chemistry  or  physics.  With  the 
decline  of  faith  the  religious  life  has  largely  lost 
its  vital  element.  The  intellectual  absorption  of 
modern  life  has  usurped  the  rightful  authority 
of  the  intuitive  or  spiritual  perception,  and  it  in- 
sists upon  its  supremacy. 

In  the  practice  of  the  Master  the  conversion  of 
the  soul  and  the  healing  of  physical  disorder  were 


284  LIFE   MORE  ABUNDANT 

but  the  internal  and  external  sides  of  the  same 
process.  The  bodily  expression  was  reformed 
through  the  newness  of  mind,  as  a  perfectly  natu- 
ral result.  The  principle  is  the  same  as  when  joy 
or  fear,  exaltation  or  guilt,  manifest  themselves  in 
facial  appearance. 

The  restorative  energy  in  nature  which  we 
always  rely  upon  is  a  part  of  the  universal  divine 
beneficence  and  we  can  accelerate  and  assist  its 
healing  power  by  thinking  and  affirming  in  har- 
mony with  it.  Such  is  divine  and  human  coopera- 
tion, and  God's  part  is  always  in  readiness,  being 
already  complete.  It  is  possible  for  thought 
either  to  promote  or  obstruct  that  which  we  wish 
to  make  manifest.  God  works  not  from  the  out- 
side but  from  within  and  this  unceasingly.  Be- 
cause he  dwells  in  the  soul  it  is  easy  to  find  him 
and  come  into  conscious  relation  and  communion. 
Neither  ordinance,  ritual,  nor  petition  can  bring 
him  "  down  "  because  he  is  already  here. 

What  we  call  pain  and  disease  are  really  the 
friction  which  comes  from  the  recuperative  energy 
striving  to  correct  our  mistakes  and  straighten  our 
crookedness.  A  recognition  of  their  true  mission, 
with  a  non-resistant  attitude,  mitigates  their  dis- 
comfort and  hastens  relief.  Though  so  univer- 


LIFE   MORE   ABUNDANT  285 

sally  misapprehended,  pain  is  not  an  enemy  sent 
to  distress  us  but  an  angel  of  mercy  in  disguise. 
We  furnish  it  with  its  armament  by  our  belief  of 
its  hostility.  "As  a  man  thinketh  in  his  heart 
so  is  he."  That  feverish  condition  which  we  call 
disease  is  really  the  hurried  effort  of  the  divine 
inner  forces  to  expel  obstructions  and  purify  "  the 
temple  of  the  Holy  Ghost."  God  is  ever  working 
to  turn  us  into  the  right  path,  both  by  its  attrac- 
tiveness and  in  a  negative  way  by  proving  to  us 
the  bitterness  of  the  one  which  is  wrong. 

The  Dispensation  of  the  Spirit  comes  on  apace. 
We  are  learning  that  there  is  a  divine  side  to  man 
which  opens  into  the  unfathomable  deeps  of  God's 
nature.  The  increasing  higher  consciousness 
which  forms  the  true  basis  of  psychic  and  physi- 
cal soundness  is  also  manifesting  itself  in  the 
broadening  of  theological  systems  and  in  the  spiri- 
tualizing of  science  itself.  Men  are  "  feeling  after 
God  "  and  finding  more  life.  Divinity  and  human- 
ity shade  into  each  other  and  a  realization  of  this 
coalescence  furnishes  a  balm  for  all  the  woes  of 
mankind. 


XVI 
THE   FUTURE   LIFE 

THE  teaching  of  the  Bible  regarding  the  future 
life  and  its  conditions  is  veiled,  and  in  the  Old 
Testament,  especially,  there  is  little  recognition  of 
immortality.  There  is  more  or  less  implication  in 
that  direction,  but  a  seeming  dearth  of  positive 
or  definite  statement.  Even  in  the  New  Testa- 
ment, outside  of  the  teaching  of  Paul  —  who  is 
the  leading  theologian  of  the  Bible  —  allusions  to 
the  next  plane  of  existence  are  few  and  generally 
mystical  in  form.  Considering  the  importance  of 
the  subject  and  its  transcendent  interest  to  man- 
kind, we  naturally  might  expect  that  eschatology 
or  the  doctrine  of  "  the  last  things,"  would  have 
a  more  prominent  place  in  Holy  Writ. 

Two  inferences  may  be  drawn  from  the  apparent 
lack  of  biblical  emphasis  upon  ultimate  and  eter- 
nal verities.  The  first,  that  for  wise  reasons  there 
is  a  curtain,  somewhat  impenetrable,  hung  between 
the  two  planes  of  expression,  and  the  second,  that 

the  higher  life  is  not  another,  or  a  different  state 

286 


THE   FUTURE   LIFE  287 

of  being,  but  simply  a  continuance  —  in  fact,  that 
there  is  but  one  life.  The  arbitrary  distinction 
which  is  so  common  is  misleading,  for  it  is  not  life 
but  its  relations  and  methods  which  change. 

Without  dogmatizing  upon  the  conditions  which 
follow  the  event  called  death,  we  have  sufficient 
light  upon  this  great  problem,  both  from  the  Bible 
and  through  spiritual  perception  for  all  practical 
purposes.  It  is  reasonable  to  conclude  that  as  we 
are  constituted,  some  mystery  regarding  the  last 
things  is  best.  Every  revelation  comes  to  us 
when  it  is  matured,  or  rather  when  we  are  ripened 
for  the  same,  and  never  before.  We  crave  posi- 
tive evidence,  but  perhaps  have  not  considered  all 
the  factors  which  are  involved.  There  is  ever  a 
beyond  of  the  indefinable  to  which  the  human 
mind  is  reaching  forth,  and  it  is  not  for  us  to  know 
it  all.  We  may  well  reserve  a  little  room  for 
future  revelations  of  truth.  Faith  and  hope  are 
fundamental  faculties  in  human  consciousness,  and 
they  require  a  field  for  exercise.  Were  we  able 
fully  to  penetrate  the  future,  even  of  the  present 
life,  there  would  be  a  loss  of  rich  anticipation,  no 
place  for  "walking  by  faith,"  and  no  field  for 
fresh  and  buoyant  expansion.  We  have  an  equip- 
ment for  a  mystical  looking  forward  and  upward, 


288  LIFE   MORE  ABUNDANT 

and  it  must  be  used,  otherwise  atrophy  will  result. 
Without  denying  —  in  fact  accepting  the  possibil- 
ity and  even  utility  of  communications  across  the 
line  —  there  is  still  enough  that  is  incomprehen- 
sible to  call  out  the  delightful  prophetic  activities 
and  visions  of  the  soul.  Even  if  we  accept  the 
clearest  and  most  definite  testimonies  which  are 
wafted  back  to  us  from  those  who  have  laid  aside 
the  visible  form,  there  is  yet  an  important  resi- 
duum of  mystery.  Our  sensuous  and  even  our 
intellectual  equipment  does  not  serve  us  in  that 
direction,  and  it  is  not  intended  that  it  should. 
What  would  become  of  all  the  grand  ideals,  hopes, 
and  aspirations  which  now  attract  us  forward  if  we 
could  see  clearly  in  advance  ?  Expansion  requires 
room  ahead.  Life,  love,  truth,  and  progress  are 
certain,  because  they  are  unending  in  their  nature. 
These  we  know  positively  because  we  have  their 
samples  within,  while  the  realm  of  mystery,  both 
here  and  hereafter,  is  in  environment  and  relation. 
Life,  now  and  forever,  is  an  individuated  and 
enduring  stream  of  soul  force  —  a  microcosmic 
current  of  the  divine  energy  in  a  local  channel. 
Because  it  is  spiritual  it  is  immortal.  Upon  the 
present  plane  of  existence  it  takes  hold  of,  and 
objectifies  some  passive  material  which  we  call 


THE   FUTURE   LIFE  289 

matter.  The  real  or  spiritual  self  builds  up  a  vis- 
ible organism  and  takes  it  into  temporary  partner- 
ship to  register  and  interpret  itself  outwardly. 
But  even  matter  is  indestructible.  Water  may  be 
transformed  into  ice  or  steam  without  coming  to 
an  end,  or  losing  any  of  its  potential  energy.  It 
has  a  kind  of  life,  but  how  much  higher  and  more 
coherent  is  that  of  the  soul !  The  conservation  of 
energy,  scientifically  established  in  the  physical 
realm,  has  its  correspondence  in  the  zone  above. 
Form  and  expression  change,  but  energy,  of  what- 
ever quality,  never  ceases.  The  soul,  here  and 
hereafter,  acts  upon  related  environment  and  also 
receives  orderly  reaction  from  the  same. 

Death  is  the  laying  down  of  an  instrument 
which  is  no  longer  fitted  for,  or  responsive  to  soul 
growth.  It  is  emergence  from  an  "outgrown 
shell."  To  be  dead  is  good  if  it  be  death  in  the 
right  direction.  It  is  the  leaving  behind  of  that 
which  is  no  longer  useful.  Death  to  sin  is  life  to 
righteousness.  Such  is  the  real  "resurrection," 
rather  than  any  collecting  of  dust  which  once 
served  as  a  temporary  costume  or  tenement.  Few 
now  hold  to  the  dogma  of  a  material  reconstruc- 
tion of  dust,  and  it  is  plain  that  it  is  not  necessary 
to  identity.  The  creeds,  in  the  letter,  seem  to 


290  LIFE  MORE  ABUNDANT 

teach  it,  but  their  unresponsiveness  to  present 
actual  belief  shows  how  fossilized  they  have  be- 
come. 

But  while  death  in  the  usual  sense  is  only  an 
event  in  life,  we  may  naturally  ask,  is  physical  dis- 
solution —  as  a  method  of  advancement  —  to  be 
ultimately  outgrown,  and  is  it  in  some  sense  a  fail- 
ure of  the  normal  spiritual  ideal  ?  Is  that  unwel- 
come process  forever  to  remain  as  the  only  gate- 
way between  the  present  expression  and  that  which 
is  higher  and  more  refined  ?  Of  what  will  consist 
the  vanquishment  of  "the  last  enemy"  to  which 
Paul  makes  repeated  reference  ?  It  is  now  co- 
ercive, and  to  common  consciousness  abrupt  and 
unlovely  in  character.  This  question  does  not 
directly  bear  upon  immortality,  but  though  sec- 
ondary is  of  deep  interest.  Toward  what  should 
we  aim,  and  what  will  be  the  normal  and  ideal 
transition  ?  The  present  crude  embodiment  is  not 
fitted  for  a  spiritual  inheritance.  Will  it  forever 
continue  to  be  necessary  to  bury  it  out  of  sight, 
"  dust  to  dust,"  or  is  there  to  come  a  time  when  a 
gradual  spiritualization  and  refinement  will  leave 
no  impurity  to  deposit  ?  Immortality  in  the  crude 
fabric  of  the  present  is  impossible,  while  continu- 
ance in  a  more  refined  organism  would  at  least  fill 


THE  FUTURE   LIFE  291 

the  assumption  of  the  defeat  of  death,  as  it  is  now 
known.  Will  the  process  of  the  higher  evolution 
finally  bring  the  time  for  the  race  when  there  will 
be  nothing  earthy  to  give  back  ?  Does  the  Bible, 
the  Book  of  types  and  ideals,  throw  any  light  upon 
this  problem  ?  If  the  experiences  of  Enoch  and 
Elijah  have  valid  typical  significance,  we  must  con- 
clude that  they  are  in  accord  with  a  higher  law,  to 
which  gradual  conformity  will  be  a  human  achieve- 
ment. Paul  affirms  (Hebrews  xi,  5)  that,  "By 
faith  Enoch  was  translated  that  he  should  not  see 
death ;  and  he  was  not  found,  because  God  trans- 
lated him."  Is  there  any  other  way  in  which 
death,  defined  as  an  event,  can  be  "swallowed  up 
in  victory"  ?  Modern  interpretation  shows  that 
nothing  happens  by  chance  or  is  arbitrary,  so  that 
if  there  be  validity  in  the  accounts  of  Enoch  and 
Elijah,  it  logically  follows  that  they  were  advanced 
and  ripened  types  of  a  spiritual  quickening  which 
is  normal  and  potentially  available.  A  completed 
type,  as  an  ideal,  may  greatly  anticipate  racial 
human  achievement  and  not  be  contrary  to  evolu- 
tionary precedent.  What  a  complete  triumph  over 
"  the  king  of  terrors  "  there  would  be  in  a  recogni- 
tion of  the  normality  and  possibility  of  a  beautiful 
and  orderly  translation  as  the  human  goal.  Such 


2Q2  LIFE  MORE  ABUNDANT 

a  vision  of  the  coming  time  would  inspire  a  new 
'faith  in  the  divinity  of  man. 

But  turning  to  death  as  now  defined  and  as  pre- 
sented  in   the    Bible,   aside  from   the  exceptions 
before  noted,  the  dissolution  of  the  tie  between  the 
soul  and  its  material  servant  is  beautifully  likened 
by  Paul  to  the  sowing  of  seed.     "It  is  sown  a 
natural  (earthy)  body  and  raised  a  spiritual  body." 
A   spiritual   body   must   be    an   organism,  a  real 
unitary  entity  with  members  which  are  fitted  to  its 
new  relations  and  surroundings.      We  are  not  to 
be  disembodied  spirits,  but  "  clothed  upon."     Such 
an  organic  being  involves  individuality,  conscious- 
ness, and    even    definite    place.     That  which    is 
"dead" — left  behind  —  enters  into  new  relations 
upon  its  own  plane,  while  the  soul  or  spiritual  body 
which  has  dwelt  within  it  steps  forth  untrammeled. 
The  man  himself  is  intact.     As  the  infant  upon  its 
entrance  into  the  outward  world  has  lungs  already 
prepared  to  inhale  the  atmosphere  of  its  new  realm, 
so  the  developed  man  comes  into  the  spiritual  en- 
vironment with  a  ready  adjustment.     Among  all 
the  grades  of  being,  from  the  monad,  upward,  the 
moral  order  never  presents  any  unfledged  candidate 
for  advancement.     Under  the  cover  of  the  old,  his 
new  equipment  in  some  measure  has  been  provided, 


THE  FUTURE   LIFE  293 

Paul  reminds  us  that  the  seed  which  is  cast  in- 
to the  ground  must  die  —  be  left  behind — before 
the  new  and  higher  order  can  come  into  expres- 
sion. The  simile  is  a  beautiful  and  expressive 
one.  Ripeness  and  seeming  decay  in  the  lower 
is  followed  by  newness  in  the  higher.  By  immu- 
table law  the  oak  comes  from  the  acorn,  and  can 
the  higher  steps  of  life  be  any  less  certain  of 
succession  and  orderly  identity  ? 

But  the  "resurrection"  in  a  vital  sense,  quite 
independent  of  the  event  of  physical  dissolution,  is 
an  advancement  of  the  soul  to  a  higher  life  and 
consciousness.  It  is  taking  place  every  day,  in 
and  all  about  us.  The  immaterial  and  immortal 
forward  trend  is  not  conditioned  upon  material 
events  or  conditions.  Life !  Whether  here  or 
hereafter ;  how  much  its  expansion  includes  and 
what  wonders  are  to  be  unwrapped  and  made 
manifest !  Even  in  the  lowest  orders,  no  chemis- 
try can  discover  its  secret.  Think  what  it  means 
to  have  a  body  which  is  "  incorruptible "  !  No 
weakness,  decay,  disease,  or  physical  limitation. 
Primarily,  it  is  not  in  the  province  of  the  intellect 
to  prove  validity  of  a  conscious  existence  after 
death.  It  is  beyond  its  latitude  and  in  deep 
soundings  its  testing  line  is  too  short.  Our  ears 


294  LIFE   MORE  ABUNDANT 

are  receptive  to  atmospheric  vibrations  and  our 
eyes  to  those  that  are  etheric,  which  we  call  light. 
Everything  has  its  peculiar  office  and  one  faculty 
does  not  perform  the  function  of  another.  But 
while  the  cognizance  of  the  future  is  not  of  the 
intellectual  order,  there  are  certain  logical  impli- 
cations which  are  conclusive. 

Take  the  "  law  of  supply  and  demand,"  and 
consider  its  universality.  Though  mainly  recog- 
nized in  its  material  application  its  higher  range 
will  be  evident.  The  paramount  wonder  and  glory 
of  the  divine  order  is  its  unity  and  interrelation. 
Nothing  is  superfluous  and  nothing  can  be  spared. 
Everything  is  related  to  everything  else.  As 
Emerson  aptly  says: 

"  All  are  needed  by  each  one ; 
Nothing  is  fair  or  good  alone." 

Supply  and  demand  are  the  positive  and  nega- 
tive poles  of  being,  and  each  is  a  sure  prophecy  of 
the  other.  In  vain  do  we  look  for  either  in  any 
realm  of  matter  or  mind  without  a  conscious  recog- 
nition of  its  counterpart.  Each  demands  satis- 
faction in  the  other  and  there  is  a  reaching  out 
until  it  is  gained.  The  demand  for  continued  ex- 
istence in  the  human  soul  is  so  nearly  universal 


THE  FUTURE   LIFE  295 

that  it  must  be  regarded  as  normal  and  implanted. 
Design,  compensation,  balance,  and  fitness  being 
found  everywhere,  they  must  be  profoundly  basic 
in  the  nature  of  things.  If  the  soul  itself  were  a 
unique  exception  to  this  natural  law,  and  if  it  in- 
herently included  a  positive  desire  for  what  is  not 
to  be,  we  might  well  conclude  that  all  analogy  is 
valueless,  and  that  the  moral  order  is  planned  to 
deceive.  Where  in  the  whole  cosmos  can  an  ex- 
ception to  the  law  be  found?  A  well  formed 
wrist  without  a  hand,  an  eye  with  nothing  outside 
to  see,  and  an  ear-drum  especially  designed  for 
vibrations  when  there  were  no  vibrations,  would  be 
no  more  irrational  than  that  a  soul  should  come  to 
an  end.  Did  one  ever  find  a  leaf  and  have  any 
doubt  about  the  existence  of  a  tree  ? 

Man  in  his  very  constitution  is  designed  to  re- 
ceive revelations  of  truth,  and  revelations  are  there- 
fore scientific  in  a  strict  sense.  In  proportion  as 
the  human  mind  is  held  open  to  the  divine  Spirit 
of  Truth  a  positive  assurance  of  the  future  is  de- 
veloped. It  unfolds  like  a  plant  in  the  sunshine. 
If  we  are  offshoots  of  the  infinite  intelligence  — 
children  of  God  —  we  must  be  spirit,  and  spirit  is 
immortal.  Man  is  made  of  God-stuff.  A  constant 
oneness  with  the  Universal  furnishes  a  certificate 


296  LIFE  MORE  ABUNDANT 

that  man,  in  his  real  being,  is  no  less  permanent 
than  the  Divine  Being.  "  Be  ye  therefore  perfect 
even  as  your  Father  in  heaven  is  perfect."  That 
which  is  perfect  cannot  be  subject  to  loss  or  decay. 
Man's  divinity  is  a  guarantee  of  his  persistence  and 
duration,  and  his  divinity  comes  as  a  progressive 
revelation  of  himself  to  himself. 

The  evidence  of  the  future  life  already  adduced 
makes  it  practically  unnecessary  to  dwell  at  any 
length  upon  the  actual  testimony  which  comes 
from  friends  in  the  higher  life.  Under  certain 
favorable  conditions  those  who  have  left  us  behind 
manifest  themselves  and  make  communications. 
The  realization  of  this  fact  is  no  longer  limited  to 
those  who  technically  call  themselves  "spiritual- 
ists," or  to  people  who  from  motives  of  curiosity 
merely  seek  the  phenomenal  for  its  own  sake. 
Among  those  who  are  definitely  known  as  spiri- 
tualists, there  are  many  who  are  as  reputable,  con- 
scientious, and  intelligent  as  any  members  of  the 
community,  and  many  of  them  use  their  best 
efforts  to  root  out  the  fraud  and  charlatanism 
which  is  known  to  masquerade  under  their  general 
name.  Some  of  the  most  careful  and  conservative 
scientists  of  the  present  era,  whose  names  are 
known  and  honored  throughout  the  civilized  world, 


THE  FUTURE  LIFE  297 

unhesitatingly  affirm  the  validity  of  intelligible 
messages  from  the  Beyond.  While  the  writer  has 
made  but  little  personal  concrete  investigation,  he 
regards  the  fact  of  the  passage  of  thought  and 
recognition  between  the  two  planes  of  expression 
as  well  and  forever  established.  The  time  has 
passed  when  any  one  who  has  regard  for  truth  can 
find  any  excuse  for  dogmatic  denial  which  when 
made  is  usually  without  any  attempt  at  honest  in- 
vestigation. While  the  mystery  may  not  be  fully 
cleared  up  until  there  is  a  higher  spiritual  level, 
and  while  the  veil  may  not  be  removed,  it  will 
probably  grow  thinner.  If  we  live  in  a  social  uni- 
verse, and  if  there  is  a  certainty  of  love  and  in- 
terest, what  more  natural  than  the  desire  on  each 
side  of  the  line  for  some  real  sign  or  message  from 
the  other  ?  If  our  dear  friends  cross  the  Atlantic 
do  we  not  rightly  seek,  and  do  they  not  desire  to 
send  us  tidings  of  their  welfare  and  progress  ?  It 
is  our  materialism  and  abnormal  ideas  of  the  tran- 
sition which  has  put  the  natural  counterparts  wide 
asunder.  Such  a  consciousness  regarding  the 
higher  sphere  does  not  comport  with  the  spirit  of 
an  enlightened  Christianity  or  a  living  faith  and 
trust.  When  we  "lose  friends,"  let  us  cultivate 
the  feeling  that  they  are  not  far  away,  lost  to 


298  LIFE   MORE  ABUNDANT 

former  ties,  interests,  and  friendly  oneness,  but, 
though  invisible  to  the  dull  organs  of  sense,  are 
right  in  our  midst  as  they  are  drawn  or  can  render 
service.  In  conventional  "spiritualism,"  there  is 
much  that  is  unspiritual,  spectacular,  and  not 
genuine.  This  is  admitted  by  its  best  exponents. 
But  can  we  find  any  philosophy  or  even  religion 
that  is  free  from  human  flaw  ?  Crossing  the  line 
makes  no  one  truly  spiritual.  Character  and  inner 
unfoldment  is  not  a  matter  of  place  or  condition. 
The  laws  through  which  tidings  from  beyond  are 
practicable  are  yet  but  vaguely  understood.  In 
general,  the  instrument  through  which  they  are 
conveyed  is  liable  to  give  some  local  coloring 
which  may  modify  their  integrity.  Certain  sub- 
jective conditions,  methods,  and  attunement  are 
necessary  to  successful  communication.  In  the 
lower  range  of  the  telephone  or  wireless  telegraphy 
the  utmost  delicacy  of  adjustment  to  their  own 
laws  is  indispensable,  and  nothing  less  could  be 
expected  on  the  psychic  and  spiritual  levels. 

Even  on  the  other  side,  there  is  an  earthly  zone 
of  ignorance,  crudeness,  and  darkness  which  is 
wrapped  about  the  mundane  consciousness.  This 
dense  obstruction  prevents  a  free  and  ready  inter- 
change across  the  line  between  the  higher  and 


THE   FUTURE  LIFE  299 

purer  souls  in  either  direction.  The  dark  belt 
includes  the  abuses  and  the  negative  side  of  what, 
rightly  used,  would  be  normal  and  wholesome. 
These  lower  states  are  denominated  in  the  Bible 
as  witchcraft,  familiar  spirits,  evil  possession,  and 
other  abnormal  conditions  which  include  the  activi- 
ties of  low  and  undeveloped  "spirits  in  prison.*' 
The  unclean  and  devilish  elements  are  over  there 
as  well  as  here,  and  they  are  drawn  to  mingle  with 
and  influence  their  kind  who  are  still  in  the  flesh. 
There  is  a  realm  of  the  occult  which  is  unspiritual 
and  which  should  be  avoided.  The  Bible  is 
crowded  with  references  to  spiritual  intelligences 
of  widely  diverse  character.  There  are  many 
terms  employed  which  to  us  have  become  almost 
meaningless,  but  they  all  have  spiritual  signifi- 
cance. We  read  of  angels,  archangels,  seraphs, 
messengers,  the  heavenly  host,  heaven  opened, 
visions  and  trances,  as  signifying  exalted  intelli- 
gences, experiences  and  states  of  being.  Perhaps 
an  equal  number  of  terms  are  used  to  define  low 
and  contrasted  conditions.  The  Bible  is  not 
honored  by  regarding  either  as  mythical  or  insigni- 
ficant. By  immutable  law  every  order  of  charac- 
ter and  consciousness  is  attracted  to  its  "own 
place."  Saint  John,  "  the  divine,"  in  that  highly 


300  LIFE   MORE  ABUNDANT 

symbolic  Book  of  Revelation,  names  certain  moral 
qualities  which  persist  and  these  are  evidently 
typical  of  all.  He  that  is  "unrighteous,"  "filthy," 
"righteous,"  or  "holy,"  let  him  be  so  "still."  It 
is  also  added  that  reward  is  rendered  to  each  man 
"according  as  his  work  is."  This  does  not  indi- 
cate that  there  is  to  be  no  progress,  but  rather 
that  it  is  to  be  wrought  out  through  great  effort. 

The  degree  of  salvation  to  which  we  are  heirs 
corresponds  with  the  ideals  of  the  heart.  Even  if 
these  are  high,  we  are  incapable,  except  in  some 
measure  through  the  eye  of  faith,  of  understand- 
ing the  unseen  world.  But  our  imagination  is  a 
divine  faculty  of  creative  power  and  it  may  be 
profitable  at  times  to  free  it  in  range,  send  it 
aloft,  and  through  it  to  cultivate  our  spiritual  dis- 
cernment. Paul  declares  that,  "Eye  hath  not 
seen  nor  ear  heard,  neither  have  entered  into  the 
heart  of  man  the  things  which  God  hath  prepared 
for  them  that  love  him."  Saint  John  also  deline- 
ates the  splendors  of  the  heavenly  state  to  the 
extent  of  the  power  of  human  imagery.  Can  we 
catch  a  glimpse  of  what  an  ideal  salvation  may  be  ? 
What  wonders  of  beauty  and  harmony,  and  how 
glorious  the  celestial  sunshine!  What  a  warm 
unison  of  love  thrills  through  reunited  souls ! 


THE   FUTURE   LIFE  301 

What  restoration  and  compensation!  What  an 
introduction  to  grand  spiritual  activities  and  un- 
expected ministries  of  loving  service !  What  far- 
reaching  vistas  and  opportunities  for  educational 
advancement.  How  many  mysteries  solved  and 
anxious  fears  allayed !  How  many  new  faculties 
and  powers  unfolded  and  exercised !  What  an 
increase  of  knowledge  and  breadth  of  view  !  What 
journeys  of  exploration,  unhindered  by  the  bounda- 
ries of  time  and  space!  What  eons  of  spiritual 
progression  stretch  on  and  upward  toward  the  ulti- 
mate goal  and  Ideal ! 


XVII 

THE    GLORY   OF    THE    COMMON- 
PLACE 

"'Tis  distance  lends  enchantment  to  the  view, 
And  robes  the  mountain  in  its  azure  hue." 

IF  this  familiar  sentiment  be  true  of  the  things 
of  sense,  it  is  still  more  marked  in  the  realities  of 
the  higher  realm.  The  human  mind  is  prone  to 
rear  its  altars  and  erect  its  sanctities  in  the  far- 
away and  unknown.  The  imagination  takes  wings 
and  discovers  the  Golden  Age  in  the  hazy  mist 
of  the  remote  past.  The  inauguration  of  the 
heavenly  harmony  is  pushed  forward  beyond  the 
confines  of  a  chasm  of  interminable  ages.  What 
is  near-by  is  rated  as  common  and  prosaic.  It 
lacks  the  charmed  atmosphere  with  which  the  soul 
invests  its  distant  fancies  and  sacred  visions. 

It  is  a  strange  mistake  to  heap  up  devotion  upon 
the  long-ago,  to  the  neglect  of  the  realization  of 
the  divine  immanence  of  to-day.  Historic  shrines, 
holy  relics,  and  sacred  places  absorb  the  interest 

and  draw  out  the  soul.     Instead  of  emulating  the 

302 


THE  GLORY  OF  THE  COMMONPLACE    303 

life  and  spirit  of  the  old-time  prophets,  we  build 
tombs  for  them  and  consecrate  their  remains. 
Tradition  would  restore  old  walls  which  have 
served  their  purpose.  What  an  object  lesson  of 
the  possible  furore  of  this  spirit  is  furnished  by 
the  history  of  the  crusades  !  An  idolatrous  hom- 
age paid  to  material  sacred  remnants  swept  over 
Europe  in  great  psychological  waves.  It  was  a 
contagion  which  demonstrated  the  force  of  the 
far-away.  Palestine  was  sacred  soil,  and  the  Holy 
Sepulchre  and  Cave  of  the  Nativity  were  priceless 
jewels  to  be  snatched  from  the  grasp  of  the  infidel 
at  any  sacrifice  of  blood  and  treasure.  Untold 
thousands  of  young  lives  were  wasted  for  this  pur- 
pose by  endless  marches,  famine,  and  war.  All 
this  received  the  high  sanction  of  popes  and  mon- 
archs,  and  was  carried  on  under  the  banner  of  the 
Cross  of  the  Prince  of  Peace.  The  colossal  trag- 
edies of  the  "Children's  Crusades"  and  of  con- 
stant disasters  were  not  sufficient  to  cool  the  blind 
zeal  which  for  a  considerable  part  of  the  eleventh, 
twelfth,  and  thirteenth  centuries  sapped  the  life- 
blood  of  Christian  Europe.  What  horrors  have 
been  perpetrated  in  the  name  of  religion ! 

Traditional  sanctity  is  so  easy  and  sentimental 
that  we  may  draw  an  outline  as  large  as  we  will, 


304  LIFE   MORE  ABUNDANT 

and  fill  it  in,  and  yield  it  homage.  But  that  pro- 
phetic and  poetic  spirit  which  is  unhampered  by 
land-marks  finds  truth  in  the  eternal  Now,  inde- 
pendent of  time  and  space.  The  spiritual  world 
is  located  neither  in  the  dim  past  nor  the  remote 
future,  but  we  are  living  in  it  to-day,  even  though 
unconsciously.  We  only  lack  awareness  of  the 
great  reality. 

Turning  to  the  natural  world  for  correspon- 
dence and  illustration,  if  we  look  deeply  we  are 
overwhelmed  by  the  wonders  of  that  which  is  in 
most  immediate  proximity.  Modern  science  af- 
firms that  the  laws  and  activities  of  the  cosmos 
and  solar  system  are  duplicated  not  only  in  man 
— the  microcosm — but  in  the  atom.  The  universe 
without,  is  no  more  complicated  or  marvelous, 
than  the  universe  within.  The  creative  order 
repeats  itself  through  all  relativities  and  corre- 
spondences. Every  seed  and  bulb  which  we 
brush  aside  in  our  pathway  carries  within  it  the 
implied  promise  of  a  general  resurrection.  Every 
flower  or  twig  which  we  count  as  a  trifle  is  an 
orderly  expression  of  the  Universal  Life.  "  Canst 
thou  by  searching  find  out  God  ? "  Not  mainly  by 
a  study  of  that  which  is  imposing  and  afar-off,  but 
more  by  what  is  near  and  in  thyself.  We  extol 


THE   GLORY   OF  THE   COMMONPLACE    305 

the  great,  but  the  infinitesimal  has  yet  to  receive 
appreciation.  An  eminent  scientist  has  recently 
made  the  startling  suggestion  that  below  us  in  the 
scale  of  being  there  may  exist  molecular  universes 
with  intelligences  and  even  civilizations.  Every 
atom  and  molecule  has  its  own  peculiar  vibration 
and  rhythm,  and  thus  joins  in  the  universal  anthem 
of  praise  to  its  Maker. 

Was  God  nearer  to  the  world  in  the  days  of  the 
patriarchs  and  prophets  than  he  is  to-day  ?  Is  he 
not  as  ready  to  lead  our  nation  as  he  was  the 
Hebrew  people?  Why  do  men  hunt  for  him  in 
the  darkness  and  distance  rather  than  in  the  light, 
and  near-by  ?  Special  devotion  to  the  sanctities  of 
the  dead  past,  through  mistaken  contrast,  takes 
from  the  present  a  large  part  of  its  value  and 
beauty.  Whittier  voices  the  spiritual  ideal : 

"  That  all  of  good  the  past  hath  had 
Remains  to  make  our  own  time  glad, 
Our  common  daily  life  divine, 
And  every  land  a  Palestine. 

"  Henceforth  my  heart  shall  sigh  no  more 
For  olden  time  and  holier  shore. 
God's  love  and  blessing,  then  and  there, 
Are  now  and  here  and  everywhere." 


306  LIFE   MORE  ABUNDANT 

What  is  near-by  and  now,  includes  all  the 
potentiality  and  inspiration  of  the  past  and  future. 
"Day  unto  day  uttereth  speech,"  if  we  will  but 
listen.  "The  flower  in  the  crannied  wall"  is  as 
marvelous  as  the  milky  way.  The  mountain 
shrinks  in  importance  beside  the  mind  which  can 
measure  and  weigh  it  and  divine  its  laws.  If  the 
image  of  God  is  inscribed  in  every  soul,  must  we 
necessarily  gaze  for  it  through  a  long  vacancy  of 
time  and  space  ?  "  The  hour  cometh,  when  neither 
in  this  mountain,  nor  in  Jerusalem,  shall  ye  wor- 
ship the  Father.  .  .  .  God  is  a  Spirit :  and  they 
that  worship  him  must  worship  in  spirit  and 
truth." 


XVIII 
THE   FORWARD    MARCH 

"  And  the  Lord  said  unto  Moses,  Wherefore  criest 
thou  unto  me  ?  speak  unto  the  children  of  Israel,  that 
they  go  forward." 

IT  is  against  the  deepest  law  of  our  nature  that 
we  ever  should  be  at  rest.  There  never  has  been, 
nor  ever  will  be  a  time  in  the  history  of  the  race 
when  the  onward  impulse  of  life  will  finally  relapse 
into  quiescence.  Man  is  made  to  march  on.  Truth 
is  marching  on,  and  in  a  deep  sense,  God  is  march- 
ing on.  We  arrive  at  some  place  where  "  every 
prospect  pleases  "  and  think  we  will  rest,  but  hardly 
pitch  our  tent  before  we  get  the  order  to  strike 
camp  and  go  forward. 

But  not  all  that  seems  new  is  a  part  of  real  pro- 
gress. There  is  a  well-made  highway  upon  which 
we  may  safely  advance,  but  many  "reformers" 
wish  to  take  some  short  cut  and  essay  to  cheat 
evolution  through  a  panacea  of  their  own  devising. 
One  would  introduce,  on  demand,  a  new  social  or- 
der or  inaugurate  through  legislative  contrivance 
307 


308  LIFE  MORE  ABUNDANT 

some  economic  revolution.  Only  do  this,  or  that, 
and  then  sit  down  and  rest.  The  world  teems  with 
those  experimenters  who  believe  that  man  can  be 
made  over  from  the  outside.  Some  who  count 
themselves  fervent  in  Christian  faith  often  reverse 
the  processes  which  Jesus  practiced,  and  arbitrarily 
set  up  an  artificial  standard  or  dogma  in  his  name. 
They  inquire,  "  exactly  what  would  he  do  in  this 
or  that  material  position  in  modern  life?"  and  then 
proceed  to  make  a  very  positive  answer.  Like  some 
of  his  zealous  followers  of  old,  they  would  take  him 
by  force  and  proclaim  him  king.  When  that  spirit 
prevailed,  he  withdrew,  usually  to  some  desert- 
place  for  retirement. 

While  it  is  of  profound  importance  to  apply  the 
Christ  spirit  in  daily  life,  it  savors  of  cant  to  affirm 
with  certainty  just  what  Jesus  would  do  in  this 
position  or  that.  His  real  power  resides  in  the 
wonderful  simplicity  of  his  life.  The  necessity  for 
outward  reforms,  and  the  overthrow  of  collective 
evils  in  entrenched  positions  was  never  greater  than 
in  his  day.  But  in  recognition  of  the  principle 
that  they  are  results  rather  than  causes,  he  made 
no  direct  attack  upon  them.  It  was  his  to  "lay 
the  axe  at  the  root  of  the  tree,"  to  get  back  of 
superficial  expressions  and  delve  in  the  deeper 


THE   FORWARD   MARCH  309 

realm  of  the  hidden  source.  He  dealt  not  directly 
with  politics,  Roman  rule,  or  imperfect  institutions, 
but  only  with  the  springs  of  action.  Conduct  is 
but  the  articulation  of  thought  and  character  and 
can  be  sweetened  and  purified  only  at  the  fountain 
head.  To  build  a  dam  in  the  bed  of  a  flowing 
stream  a  little  higher  in  order  to  stop  its  flow  is 
futile.  It  soon  runs  over  with  the  same  vigor  as 
before.  To  many  reformers  who  engage  themselves 
upon  the  surface  of  life,  the  work  of  Jesus,  were  it 
repeated  to-day,  would  seem  to  have  little  practi- 
cality. True  progress  is  not  superficial  and  con- 
fined to  the  betterment  of  man  upon  the  material 
plane,  but  is  rather  new  inward  life.  "The  kingdom 
of  God  cometh  not  with  observation." 

The  human  soul  is  making  greater  forward 
progress  than  ever  before  because  it  is  profoundly 
convinced  that  God  is  working  through  it  instead 
of  altogether  outside.  The  thought  which  we  are 
leaving  behind  is  that  God  approached  man,  while 
the  new  consciousness  is  God  at  the  centre. 
"Behold  I  make  all  things  new."  The  Psalms 
are  the  poetic  and  inspirational  expression  of  re- 
ligious feeling  at  the  time  of  David.  But  to  the 
man  of  to-day,  the  truth  which  is  enshrined  in 
psalmody  should  mean  a  great  deal  more.  With 


310  LIFE   MORE  ABUNDANT 

our  modern  appreciation  of  God  in  the  cosmos, 
and  his  fuller  revelation  in  the  soul,  and  in  events, 
every  sublime  recognition  should  be  broader  and 
deeper. 

We  need  not  attack  the  more  restricted  faiths 
of  the  past.  They  have  served  their  purpose  and 
fitted  their  own  time  and  generation.  They 
simply  recede  as  we  press  forward  and  behold  a 
vaster  horizon  and  more  perfect  harmony.  Let  us 
think  of  the  universal  trend  as  onward,  and  for- 
ever onward.  It  may  aid  our  concept  to  image 
the  movement  in  terms  of  space.  Life  is  not 
merely  continued  existence  but  a  constant  renew- 
ing and  creating.  There  is  the  opening  of  new 
senses  and  a  clearer  and  farther  view  through 
new  vistas.  We  move  forward,  as  does  also  the 
ground  upon  which  we  stand.  While  the  soul  is 
unfolding,  everything  outside  is  engaged  in  the 
same  process.  If  youth  in  years  cannot  return, 
let  us  cling  to  its  spirit,  affirm  its  cheer,  and  take 
optimism  for  our  guest.  It  is  the  puny  and  tem- 
porary detail  of  life  that  holds  us  down  and  back. 
We  must  gather  new  and  grander  thoughts  and 
clothe  ourselves  with  them  as  with  a  garment. 

The  supreme  fact  of  living  is  change.  Fixed- 
ness, and  even  consistency,  in  the  usual  sense, 


THE   FORWARD   MARCH  :  311 

stifles  the  soul.  The  Spirit  is  ever  making  new 
revelations  and  suggestions  to  the  individual  who 
is  receptive.  "And  what  I  say  unto  you  I  say 
unto  all,  Watch."  Fidelity  to  present  truth  and 
the  vision  of  to-day,  lays  the  foundation  for  the 
larger  outlook  of  to-morrow.  Our  starting-point 
is  the  place  where  our  predecessors  left  off.  We 
plant  our  feet  upon  the  terrace  built  by  their 
utmost  reach.  If  our  new  earth  be  larger  than 
our  old,  the  new  heaven  must  correspondingly 
expand. 

The  true  index  of  any  stage  of  growth  is  its 
ideal  of  God.  Says  Dr.  McConnell  in  his  very 
valuable  book,  "Christ,"  regarding  past  concepts 
of  God : 

"  He  issued  ukases ;  he  promulgated  laws ;  he  directed 
events,  and  summoned  offenders  to  be  dealt  with  as 
rebels ;  he  was  above  all  responsibility ;  he  was,  in  a 
word,  the  quintessence  of  Absolutism  throned  at  the 
center  of  the  universe.  .  .  .  This  conception  of  God 
satisfied.  It  fitted  and  was  correlated  with  the  actual 
life  and  thought  of  the  people  who  '  bowed  the  knee ' 
before  him.  Their  political  life  was  its  reflection ; 
their  social  life  was  organized  from  the  bottom  up  on 
the  monarchical  principle.  At  its  summit  was  the 
King,  and  above  him  was  the  King  of  Kings.  It  is 
more  than  merely  interesting  to  note  the  extent  to 
which  the  language  of  religion  is  to  this  day  colored  by 
the  imagery  of  political  absolutism." 


312  LIFE  MORE  ABUNDANT 

The  great  forward  trend,  to  many,  looks  like  an 
uncertain  drifting,  a  recession  from  old  and  well- 
established  landmarks.  Has  truth  solid  outlines, 
and  if  so  how  can  we  distinguish  them  from  the 
dissolving  objects  which  are  moving  about  us  ? 
"  Watchman,  what  of  the  night  ? "  Do  the  flashes 
of  light  and  shade  presage  a  new  and  brighter 
day  ?  Yes  !  The  great  drift  is  taking  us  toward 
the  morning.  A  grand  highway  is  being  cast  up 
and  levelled.  In  the  midst  of  all  the  seeming 
chaos,  not  a  verity  is  destroyed  and  not  a  vital 
principle  is  fading.  It  is  only  the  morbid  growths 
which  are  sloughing  off.  The  Bible  itself  is  not 
being  lost  but  saved.  Saved  to  reason,  to  true 
philosophy,  and  pure  spiritual  science !  Saved  to 
knowledge,  logic,  and  the  higher  interpretation ! 
Lost  to  ignorance,  superstition,  and  bigotry  !  Per- 
chance the  warped  vision  of  the  atheist  or  mate- 
rialist may  make  it  seem  to  him  that  the  great  drift 
is  toward  his  own  position.  This  is  because  he 
has  taken  the  scaffoldings  of  religion  to  be  the 
temple  itself.  As  these  are  stripped  away  the 
Building  stands  out  in  its  own  wonderful  beauty 
and  symmetry. 

Like  a  great  river  which  runs  into  the  sea,  the 
outflow  of  life  is  toward  God.  He  has  entered 


THE   FORWARD    MARCH  313 

the  soul  and  by  progressive  steps  is  working  out 
the  ideal  of  divine  and  human  oneness.  Men  are 
joining  hands  to  help  each  other  over  slippery 
places  to  a  firmer  footing.  They  are  saving  their 
lives  by  losing  them. 

Only  the  false,  the  unreal,  and  the  unlovely  are 
drifting  backward,  while  truth,  love,  and  goodness 
rise  up  in  front  like  grand  mountain  peaks  on  the 
horizon  which  we  are  gradually  near  ing.  The 
existing  commotion  is  a  symptom  of  advance. 
The  virtue  of  that  which  we  are  leaving  behind  is 
based  largely  upon  repression  from  without.  The 
spiritual  energy  and  light  of  the  new  era  are  to  be 
radiant  from  the  centre,  and  light  up  the  pathway 
which  will  shine  more  and  more  "  unto  the  perfect 
day." 


The  New  Thought  Simplified 

HOW  TO  ATTAIN  HEALTH  AND  HARMONY 

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88  cents 

The  criticism  often  has  been  made  that  the  New  Thought  principles 
generally  have  been  presented  in  terms  too  technical  and  occult.  In  this 
volume  Mr.  Wood  has  undertaken  to  put  them  in  such  simple  and  lucid 
form  that  they  will  be  intelligent  to  all. 

TABLE    OP   CONTENTS 

I.  ••  It  Whistles  Itself" 

II.  Thought  Habit 

III.  Thought  Selection 

IV.  The  Laws  of  Life 

V.  How  to  Get  into  the  New  Thought 

VI.  Two  Different  Hinds  in  One 

VII.  "Agree  with  Thine  Adversary  Quickly" 

VIII.  The  Comely  Human  Body 

IX.  Faith 

X.  The  Right  Idea  of  God 

XI.  Do  Years  Count  ? 

XII.  Pear 

XIII.  Avoid  Extremes 

XIV.  All  in  One 

XV.  Scientific  Prayer 

XVI.  The  Overcoming  of  Sleeplessness 

XVII.  Conscious  and  Unconscious  Varieties  of  Paith  Cure 

XVIII.  The  New  Thought  and  Hygiene 

XIX.  The  New  Thought  and  the  Church 

XX.  The  New  Thought  and  the  Bible 

XXI.  The  New  Thought  and  Christian  Science 

XXII.  The  New  Thought  and  Modern  Reforms 

XX III.  The  New  Thought  and  the  Hedical  Profession 

APPENDIX 

Mental  and  Spiritual  Gymnastic  Exercises 
Twelve  Suggestive  Lessons  (One  for  Each  Day) 

From  the  president  of  a  prominent  New  England  College:  "You  have  done  a 
good  service  in  discriminating  the  essential  truth  in  the  movement  from  a  mass  of 
exaggeration  in  which  it  was  coming  to  be  embedded." 

From  an  eminent  professor  of  psychology :  "  The  whole  book  is  sane,  balanced, 
luminous,  strong,  and  eminently  fair." 

"The  book  is  so  joyously  optimistic  it  makes  you  feel  as  if  electricity  was  run- 
ning  through  your  veins." —  Cambridge  Press. 

"  He  has  remarkable  facility  for  reducing  the  abstract  to  concrete  expression. 
Not  even  Prof.  James  can  excel  him  in  this  rare  accomplishment.  —  Brooklyn 
Citizen. 

Lothrop,  Lee  &  Shepard  Co.,  Boston. 


GOD'S   IMAGE   IN    MAN 

Some   Intuitive   Perceptions  of  Truth 

Thirteenth  Edition    Cloth    258  pages    $1.00 

An  honest,  able,  and  promising  effort  to  free  faith  from  unnecessary  incum- 
brances.  —  Neva  York  Independent* 

"  God's  Image  in  Man  "  is  a  work  which  will  quicken  the  aspiration  of  every 
thoughtful  reader  for  a  deeper  knowledge  of  spiritual  things.  —  Chautauquan. 


THE   SYMPHONY   OF   LIFE 

A  Series  of  Constructive  Sketches  and  Interpretations 

Second  Edition     Fine  Cloth     300  pages    Gilt  Top    $1.25 

"The  Symphony  of  Life"  blends  art  and  religion  in  a  wonderfully  attractive 
way.  The  magic  of  his  pen  takes  from  a  dry  subject  all  dulness  and  imbues  it 
with  life.—  Chicago  Record-Herald, 


STUDIES   IN   THE  THOUGHT   WORLD 

OR    PRACTICAL    MIND   ART 

Sixth  Edition    Cloth    269  pages    $1.25 

Mr.  Wood  is  a  seer  as  well  as  a  thinker.  He  searches  to  find  the  secrets  of  th« 
spirit,  and  thereby  discover  many  of  the  mysteries  of  life.  His  pages  abound  in 
the  sayings  of  wisdom  and  truth.  They  are  crowded~with  compelling  sugges- 
tions, and  rich  in  inspiring  statements.  His  style  is  clear,  penetrative,  brilliant, 
and  impressive,  like  his  thought.  He  ranks  with  the  foremost  writers  and 
thinkers  of  the  lime.  —  Boston  Courier* 


EDWARD   BURTON 

An   Idealistic   Metaphysical   Novel 

Ninth  Edition     Cloth     299  pages     $1.25     Paper  50  cents 

11  Edward  Burton  "  would  be  called  a  religious  novel.  But  unlike  many  relig- 
ious novels  the  story  is  not  dull,  nor  does  the  movement  drag.  —  The  Christian 
Union,  N.T. 

As  a  story  it  leaves  a  pleasant  after-taste  in  one's  mind.  We  have  given  con. 
siderable  space  to  Mr.  Wood's  book  because  it  is  an  unusual  and  thought-pro, 
voking  work.  —  Independent,  N.  Y. 


LOTHROP,  LEE  &  SHEPARD  CO.  Boston 


00ks 


THE  NEW  THOUGHT  SIMPLIFIED 

How  to  Gain   Harmony  and   Health 

Fine  Cloth    Gilt  Top    Laid  Paper    Price  80  cents  net,  or  88  cents  postpaid 

"A  presentation  of  the  subject  so  plain,  lucid,  and  practical  as  to  be  easily 
understood  by  every  one." 


THE  POLITICAL  ECONOMY  OF  HUMANISM 

Fifth  Edition    Cloth    305  pages     $1.25 

"  Mr.  Wood  possesses  the  rare  art  of  making  an  admittedly  dry  subject  not  only 
instructive,  but  positively  entertaining,  and  this  art  is  demonstrated  in  the  present 
volume."  —  Boston  Advertiser. 


IDEAL  SUGGESTION  THROUGH 

MENTAL   PHOTOGRAPHY 

A   Restorative  System  for  Home  and   Private   Use 

Eleventh  Edition    8vo    Cloth     163  pages    $1.25 

•' « Ideal  Suggestion  '  marks  an  epoch  in  my  life."  —  /.  L.  <£. 

From  an  English  lord :  "  '  Ideal  Suggestion  '  has  been  a  friend  in  need  to  me." 

"  It  has  been  a  tremendous  inspiration  to  me,  and  to  the  twenty  or  thirty  people 
I  have  lent  it  to,  or  influenced  to  buy  it."  —  A.  J.  fi. 


VICTOR  SERENUS 

A  Story  of  the   Pauline   Era 

Fourth  Edition    Cloth    510  pages    $1.25 

"The  story  flows  limpidly,  style  and  substance  agreeing  as  water  and  light 
agree,  with  ever-varying  reflections  of  brilliance.  The  character  of  Saulus  is  por- 
trayed with  a  pen  intensely  charged."  — AT.  T.  Independent. 

"A  story  that  blends  art  and  religion  in  a  wonderfully  attractive  way,  and  is 
rich  in  romance,  psychology,  philosophy,  and  mystery."  —  Boston  Herald. 


LOTHROP,  LEE  &  SHEPARD  CO.  Boston 


FIFTH    EDITION 

Studies  in  the  Thought  World 

or  Practical  Mind  Art 


BY  HENRY  WOOD 

Author  of  "  Ideal  Suggestion  "  "  God's  Image  in  Man  "  "  Edward 

Burton"  "The  Political  Economy  of  Natural  Law" 

etc.     Cloth  $1.25 

Mr.  Wood  is  a  seer  as  well  as  a  thinker.  He  searches  to  find  the  secrets  of  the 
spirit,  and  thereby  discover  many  of  the  mysteries  of  life.  His  pages  abound  in 
the  sayings  of  wisdom  and  truth.  They  are  crowded  with  compelling  suggestions, 
and  rich  in  inspiring  statements.  His  style  is  clear,  penetrative,  brilliant,  and  im. 
pressive,  like  his  thought.  He  ranks  with  the  foremost  writers  and  thinkers  of  the 
time.  —  Boston  Courier. 

We  doubt  very  much  if  in  the  whole  range  of  English  literature  we  have  ever 
read  anything  more  fascinating  than  his  chapter  on  "  The  Divinity  of  Nature."  It 
has  all  the  beauty  of  Emerson,  —  another  idealist,  —  and  all  the  sympathy  of 
Thoreau.  —  The  Minneapolis  Tribune. 

The  series  of  papers  are  redolent  of  intellectual  ozone,  of  mental  exhilaration,  and 
great  spiritual  tonicity.  The  author  makes  the  somewhat  difficult  philosophy  of 
the  higher  life  very  clear  in  his  able  treatment  of  the  subject  from  a  scientific  stand- 
point.—  The  Call,  Philadelphia. 

The  result  of  reading  this  book  is  to  acknowledge  Mr.  Wood  an  original  thinker 
and  an  idealist,  and  that  he  possesses  the  faculty  of  presenting  these  questions 
which  are  growing  all  the  time  of  greater  importance  to  the  general  thinker,  in  a 
way  that  is  graphic  and  interesting.  He  has  no  superior  as  an  essayist.  —  Boston 
Times. 

Mr.  Wood  has  the  faculty  of  presenting  vital  topics  in  an  interesting  and  very 
graphic  manner,  and  has  here  ably  treated  the  higher  unfolding  of  humanity  from 
a  scientific  standpoint.  —Detroit  Free  Prest. 

There  is  not  a  page  in  it  that  does  not  contain  matter  for  a  fascinating  contro- 
versy.— Saturday  Evening  Gazette  t  Boston. 


Sent  prepaid  on  receipt  of  price  by 

LOTHROP,  LEE  &  SHEPARD  CO.  Boston 


ELEVENTH    EDITION 

IDEAL  SUGGESTION 

THROUGH 

M'ENTAL    PHOTOGRAPHY 

A  Restorative  System  for  Home  and  Private  Use,  Preceded 
by  a  Study  of  the  Laws  of  Mental  Healing 

By    HENRY    WOOD 

AUTHOR    OF    "  GOD'S    IMAGE    IN    MAN,"    "  EDWARD    BURTON,"    "  THE 

POLITICAL    ECONOMY    OF    NATURAL    LAW,"   "  STUDIES 

IN    THE    THOUGHT    WORLD,"  ETC. 

Paper,  50  cents      Cloth,  $1.25 

Part  I.  of  this  work  is  a  study  of  the  Laws  of  Mental  Healing,  and  Part  II. 
embodies  them  in  a  restorative  system,  formulated  and  arranged  for  home  and 
private  use.  Visionary  and  impracticable  aspects  of  the  subject  are  eliminated, 
and  a  scientific  basis  is  found.  The  book  is  not  technical,  but  thoroughly  plain 
and  concise,  and  will  prove  a  boon  to  invalids  and  a  valuable  addition  to  the 
substantial  literature  of  the  subject. 

A  Few  Testimonies  and  Opinions  of  the  Hundreds  that 
have  been  received  of  like  Tenor. 

"  '  Ideal  Suggestion  '  marks  an  epocn  in  my  life."  —  J.  L.  Q. 

"  At  the  end  of  a  month  I  feel  a  great  change  for  the  better,  physi- 
cally." —  E.W. 

From  an  English  lord:  "'Ideal  Suggestion'  has  been  a  friend  in 
*eed  to  me." 

"  It  has  been  a  tremendous  inspiration  to  me,  and  to  the  twenty  or 
ihirty  people  I  have  lent  it  to,  or  influenced  to  buy  it."  —  A.  J.  R. 

From  a  Clergyman  :  "  Your  books  are  solid  food  to  me." 

"My  obligations  to  'Ideal  Suggestion  '  are  very  great." — W.  H. 

"  The  meditations  go  with  me  as  companions  from  place  to  place." 
H.  N. 


LOTHROP,  LEE  &  SHEPARD  CO.  Boston 


UNIVERSITY 
V  r>. 


UNIVERSITY  OF  CALIFORNIA  LIBRARY 


THIS  BOOK  IS  DUE  ON  THE  LAST  DATE 
STAMPED  BELOW 


JUL    16 


MAR  29  1944 


SEP 


UK/628W 


REC'D 

DEG20T96I 


REC'D  LD 

MAR'3    1962 


30m-6,' 


14 


YB  21752 


